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1 LIBRARY OF CONGRESS. I 

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AN EXAMINATION 



OF THE 



ORIGIN, PROGRESS AND UNITY 

OF THE 

CHURCH OF GOD: 

TOGETHER WITH 

ITS DOCTRINES, INSTITUTIONS AND ORDINANCES ? 

EXHIBITING THE CONNECTION OF ITS 

VARIOUS DISPENSATIONS 

IN THE DEVELOPMENT OF THE 

PLAN OF HUMAN SALVATION 

WITH AN 

APPENDIX 

CONTAINING THE 

RELIGIOUS PRINCIPLES OF THE CHURCH. 

THE WHOLE COMPRISING A SYSTEM OF 

GENERAL THEOLOGY, 



BY HOWELL COBB 



GEORGIA. $fy. 



1854. 



3~W 

..Crfe 



Entered, according to Act of Congress, by 
HOWELL COBB, 
In the Office of the Clerk of the District Court for the 
District of Georgia. 



EDWARD 0. JENKINS, PRINTER, 
114 Nassau Street. 



ADVERTISE M ENT, 



Catalogue of Books used in the preparation of this Work. 

Bible. — King James' Version. 

Do. Polyglott.— Brattleboro' Typographic Company. 

Do Douay and Rhcims. — Dunigan and Brother— N, Y. 
Commentary . — Adam Clarke. 

Do. Comprehensive. — Jenks. 

Do. Benson. 
Theological Dictionary. — Wa'son. 
Dictionary of the Bible. — Martindale, J 
Encyclopedia of Religious Knowledge. — Brown. 
Flavins Josephus. — Whiston. 
History of the United States. — Bancroft. 
Catholic Doctrine and Faith.- — Pius IV. 
Common Prayer. — Protestant Episcopal Church. 
Ca tholic Christian. — Challoner. 
History of the Reformation. — D'Aubigne. 

Do. Do. Protestants of France. — Felice. 
Dictionary of the English language. — Webster. 
Life of the Rev. John Wesley. — Watson. 
History of the Church of England. — Short. 
Jews' Letters to Voltaire. — Lefanu. 
Religious Ceremonies. — Burder. 

It is proper here to remaik that we have sometimes, copied from 
these authorities, entire articles ; making such alterations, however, as 
were deemed necessary to render the article copied, suitable to our 
purpose. We have, in every way, made the freest use of the labors 
of others, whenever we deemed it necessary. Sometimes we have 
annexed the name of the author to the extract made, and sometimes 
we have omitted it, using, however, the quotation marks in every in- 
stance. 



PREFACE. 



Truth. 

In directing our inquiries to the investigation of any subject, nothing 
can be so desirable as the attainment of truth. This should be the 
ultimatum of all our intellectual efforts and philosophical researches. 
Error is proverbially dangerous, and lies in direct antagonism to our 
highest interests : its tendencies are hurtful to the mind, and demoral- 
izing to the soul. Fallacies once adopted, not only pervade the 
intellectual powers ; warp the judgment, and pervert the reason ; but 
extending themselves through the moral constitution, often produce 
the most fatal results in .conduct : hence, it is found to be generally 
true, that error in theory, begets corresponding error in practice ; it 
becomes necessary, therefore, in seeking for truth, to guard diligently, 
against those multiplied sources of error, which ever connect themselves 
with the weakness of our intellect and the imperfection of our know- 
ledge. These remarks are especially applicable to the great doctrines 
of Theology; since no truths are so important, so fearfully interesting 
as those which blend themselves with the interests of the soul, and the 
immortal destinies of man. Error here, is pregnant with the most 
fatal consequences. None may conjecture the evils that will be. 
realized by those who pervert the truth of God, (either by stating 
what is wrong, or omitting to state what is true,) and thereby betray 
themselves and others into the reception of ruinous falsehoods. It may 
be proper to remark in this connection, that these truths are in them- 
selves immutable, and impervious to the influence of human sentiment. 
No system of opinions, however faithfully adhered to, or zealously 
maintained, can possibly alter the truth of God : this shall remain 
when the world itself is in ruins. This shall survive when the last 
vestiges of human achievement shall lie wrecked and desolate upon the 
waveless shores of time ; it becomes our dutv, therefore, to search out 



vi PREFACE. 

and obey these truths. And this, from the vast amount of learned 
e'Tor, (the most pernicious kind of error), with which the subject has 
become enveloped, can only be accomplished by a mind chastened by 
the determination to discard everything calculated to embarrass the 
pursuit. 

We submit the following methods by which truth may be ascertained ; 

1. Intuition and perception. — : These give us a knowledge of self evident 
truths ; of things that admit of n > possible doubt ; of things coming 
under our own knowledge, in which there is no room for deception. 

2. Human testimony. — This comprehends facts received from others, of 
which we have no personal knowledge ; such as historical records, oral 
testimony, &c. This requires the following marks in the witness : 
1. Veracity; 2. Ample means of information; 3. The absence of any 
motive to deceive. 3. Reasoning. — This embraces the deductions and 
conclusions of logic. It recognizes the relations of cause and effect ; 
acts of the judgment; analysis; comparison, &c. 4. Demonstration. 
This embraces all those truths which are ascertained by mathematical 
process. It includes calculation in numbers ; the relation of quan- 
tities, &c. Truths thus acquired, are supposed to be of the highest 
authority. 

Moral truths are such as appeal to our convictions of right and 
wrong ; such as address themselves to the conscience, and have their 
foundation, directly or remotely, in the Bible. Religious truths are 
such as point out our duty to God, and have their consummation in the 
eternal salvation of the soul : these last include moral truths, as an 
integral element. It is to the investigation of religious truth, that our 
efforts will be principally directed in this treatise. 



Divine Revelation. 

The importance of those truths embraced within the compass of 
Divine Revelation, has been generally acknowledged by the religious 
world. Philosophy has now fully conceded its own insufficiency to 
teach the things of God, and human experience has demonstrated it. 
That " the world by wisdom knew not God," is a truth so manifest as 
to resolve itself into a self-evident proposition; and no fact has so 
clearly attested the moral wants of the world, and enforced the divinity 
of the Bible, as the readiness with which men have universally con- 
curred in the reception of the declarations of the sacred volume. The 



PREFACE. yil 

people were in darkness, and the Bible cuno to enlighten them. They 
were diseased with sin, and it re/ealed the remedy. The world lay in 
wickedness, and the Book of God displayed the sun of righteousness, 
rising in beauty and grandeur upon its benighted hemisphere. Men 
were plunged into misery and despair, and the Bible came and opened 
to their astonished view, the way to happiness and immortality. 

With these facts before us, it will certainly be conceded, that no class 
of subjects can so appropriately demand our attention, as those 
revealed in the Scriptures. And it is equally apparent, that no science 
can be so interesting to men, as the science of Theology. To know 
the relations we sustain to God and to one another ; to understand our 
various duties and obligations ; to be made acquainted with the con- 
ditions of a future state of being ; to be indoctrinated into those great 
truths which constitute the frame-work of the Gospel, are certainly 
things worthy of our highest attention. 

In presenting, therefore, this system of General Theology, our object 
is to divest the subject of all metaphysical refinements and glosses, and 
to present the truth in its own native simplicity and beauty, as God has 
revealed it in His word. We have proceeded, therefore, on the rule, 
that the Bible is its own best interpreter ; taking it for granted that the 
authority of the word of God must lie, at the foundation of all practical 
religion, and speculative Theology. 

Principles upon which the organization of the Church tvas 

based. 

Man, in his present state of being, is placed under a mixed form of 
moral government. The history of our race is but the development of 
a perpetual struggle between the conflicting principles of good and evil ; 
light and darkness ; truth and error ; and owing to the universal 
depravity of our nature, it has been generally observed, that there is in 
human practice and principle, a vast preponderance of what is sinful 
and demoralizing, over what is righteous and good. A love of sin, is 
the great distinguishing trait, in the character of man. Vice, in some 
of its varied forms, predominates in all nations, and influences all grades 
of society. It enthrones itself in the human heart, and wields a con- 
troling influence over the life and conduct of man, robbing him of his 
happiness in time, his salvation in eternity. 

To counteract these moral evils, and to check the progress of vice in 
the world, the Almighty Being was pleased to furnish man with a 



viii PREFACE. 

religion pre-eminently adapted to his moral necessities, and calculated 
to lead him from sin and misery, to holiness and virtue. In order to 
the development and perpetuation of this system, God saw proper to 
set up a visible Church in the earth, which should serve as a light to 
the world, a repository of religious principles, and a guardian of the 
sacred interests which He had entrusted to man. But not only was it 
to be a " witnessing Church," bearing testimony for God, in the midst 
of prevailing depravity — the exemplar of sacred truths and principles, 
piercing with its rays of divine light, the dark veil of superstition and 
idolatry, that enveloped the world — but it was designed to be an 
aggressive Church, as the history of its progress will show — waging 
uncompromising warfare with the powers of darkness, and tending to 
establish the empire of truth — the dominion of holiness over the nations 
of the earth. 

It will be evident, however, to every reflecting mind, that this great 
work could not be accomplished at once ; that the Church could not 
fulfill its stupendous mission in a brief period. Vice enthroned in high 
places, was to be opposed ; darkness was to be enlightened ; ignorance 
instructed, and iniquity, wide-wasting and ruinous, was to be met and 
vanquished, by the opposing forces of truth and religion. The fulfill- 
ment of this important object then, would require time ; days, years, 
centuries must elapse, before the sacred mission of the Church could 
be consummated, and its millennial glory and triumph in the earth, fully 
realized. 

In looking back, therefore, into the history of the Church, and tracing 
its progress downward to the present era, we find abundant corrobora- 
tion of the fact, that the advancement of religious knowledge, and the 
triumph of Christian principles in the world, has been a progressive work, 
depending instrumentally, upon the faithfulness of the people of God. 
It will also be perceived, that the first communications of religious light 
to the Church, were but faint and feeble, in comparison with that more 
perfect system of divinity, which has since been successively communi- 
cated, until it has at length attained its present meridian height of 
evangelical splendor. It must also be conceded, that there is a perfect 
harmony ; a beautiful coherency; an entire unity of principle and 
design, as developed in these successive phases, in the progress of the 
Church, which mark upon it the seal of divinity. That notwithstanding 
these varied degrees of light and truth were exhibited to different indi- 
viduals, at widely distant periods of time, yet they all bear the 
unmistakable impress of the same Spirit, and display the operations of 



PREFACE. j x 

the same Eternal Mind, in perfecting the plan of human redemp- 
tion. 

The following propositions, therefore, connected with the organiza- 
tion and progress of the Church, must, in order to the proper investiga- 
tion of the subject, be kept constantly in view : 

1. That the establishment of a visible Church was necessar} 7- , as a 
repository of religion, and as a witness for God. 

2. That the communication of a system of religion to the Church, 
was a progressive work, man being unprepared, from his ignorance and 
depravity, to receive the entire system at once. 

3. That the making of these communications to the Church was a 
divine work. That they were made by God himself, at different periods, 
under different dispensations, characterized by different manifestations 
of the Three Persons in the Holy Trinity — the Father, the Son, and the 
Holy Ghost. 

4. That God has an aggressive work for the Church to perform, upon 
which must depend instrumentally, the salvation of the world. 



Death and Eternity. 

Death and Eternity, are among the most solemn and interest- 
ing subjects, embraced within the compass of divine revelation. So 
deep and potent is their influence upon the human heart, that no 
reflecting mind can dwell upon them for any length of time, without 
being awed and solemnized by the terrible associations with which they 
stand connected. The most thoughtless will often turn pale and 
shudder when a momentary vision of " Ghastly Death," and "Dread 
Eternity" flits across the mind — when the horrors of the gloomy grave, 
with its mournful paraphernalia, and the undeveloped realities of 
futurity, intrude themselves upon the gay dream of life : thus it is ever 
with the impenitent, who in all the wide range before them, can see 
"no friend" upon whom to rely; hear no cheering and encouraging 
voice, saying, " my rod and my staff, they comfort thee." But to 
the believing soul, there are thoughts of a different character that 
mingle themselves with the contemplation ; thoughts solemn, yet 
buoyant, joyous and happy ; thoughts pregnant with glorious anticipa- 
tions of a *' home in heaven," of an endless abode in that far-off " happy 
land" where there is no more sorrow or death The humble child of 
God ; the meek pilgrim upon the high- way of Zion, under the influence 



¥ x PREFACE. 

of an abiding faith, looks to death and eternity, as the ultimatum of his 
brightest hopes, the consummation of his highest aspirations. 

From the Scripture testimony which we shall present to the reader, 
upon this subject, we think the following truths will be made manifest : 

1. That at some unknown and indefinite period in futurity, this 
world, as it now exists, will be "dissolved" by fire; that all of its 
physical and material appendages, are to be " burned up ;" and that 
with the elements of the old world, thus purified, "a new heaven and 
a new earth, wherein dwelleth righteousness" are to be formed as a 
permanent and perpetual abode for God's people. 

2. That pending this dissolution of the world, there will be a universal 
resurrection, and all the dead who have fallen since the creation of the 
world, will be restored to life, and rendered immortal. 

3. That subsequently to the resurrection of the body, there will be a 
general judgment, in which the eternal and unalterable state of every 
individual will be determined, according to the principles of divine 
truth and justice. That every one is to be judged according to his 
actions — the good rewarded, and the wicked punished for ever. 

4. That the righteous, after they have received the divine approba- 
tion, are to enter into a series of enjoyments, bounded only by their 
capacities to realize, and the power of God to communicate them. 
They are to be transcendently happy, during a blissful eternity — drink- 
ing perpetually, from the inexhaustible fountains of divine love and 
glory. 

5. That death and hell, with every lost spirit, will be consigned 4;o 
a lake, burning unquenchably, i( with fire and brimstone." This view 
supposes that the wicked, immediately after death, are banished to 
hell; ("a place prepared for the devil and his angels,") and that all 
these, after the judgment, shall be disposed of as just stated. 

Retreat, July, 1854. 



CHAPTER I 



a o d. 

The subject upon which we now propose to treat, stands at 
the head of those admitted to be surrounded with mystery. 
"We cannot fully understand the divine nature, but what we 
cannot understand, here as well as elsewhere, we are required 
to believe ; indeed, this is the office of faith. We cannot fully 
understand Grod ! Why ? 

1. Because of the infinitude of His existence. — A finite 
mind cannot fully apprehend that which is infinite : thus, 
the truths of eternity, without beginning or end ; of space, 
without limits or bounds, are incomprehensible to us ; the 
difficulty here is, not that eternity is without beginning or end, 
nor space without limits or bounds ; but that human under- 
standing is too feeble to comprehend the facts. So, the infini- 
tude of Grod overreaches our understanding, we cannot compre- 
hend it. 

2. Because of the fallibility of our intellect, in consequence 
of sin. — In our present condition, the mind is full of erroneous 
influences, the thoughts disordered and impure, the mental 
faculties blighted and distorted : hence, there exists an impos- 
sibility of our understanding fully the nature of a pure, holy, 
sinless Being. 

3. Because of the influence of sensuality. — Our feelings and 
thoughts are " carnal, earthly, sensual ;" we are in constant 
contact with objects of sensation — lust, passion, appetite, en- 
thral our souls, and obscure our views of that which is spiritual 
and divine. In this state, then, enfeebled and weighed down 
by the clogs of mortality, how little can we know of that pure 
Spirit, the great and holy One, " that inhabiteth eternity." 

The view that we here take of God, leads to the conclusion 
that there is no past nor future to»Him, but that all is present 
— one eternal now. 



12 GOD. 

The foregoing reflections will serve to introduce the follow- 
ing practical views which we shall take of the Divine Being, 
and of our relations to Him. 

1. God as an absolute and independent Being. — This view 
includes every idea involved in the divine existence, which it 
does not become us to know. It displays Him in an attitude 
of inaccessible grandeur and majesty, which cannot fail to 
excite our wonder, and call forth our adoration. It represents 
Him as the self-existent, unoriginated, omnipotent and inde- 
pendent Creator and Grovernor of the universe, performing His 
own will, and working His sovereign pleasure ; keeping His 
own counsels, and responsible to none for His acts. Since He 
is the maker of all things, all things must be under His control. 
Since He is infinitely superior to all beings, all beings must be 
subject to His will. These considerations will render the fol- 
lowing propositions apparent: — 1. That Grod had a right to 
make the world, and to place it under such natural and phy- 
sical laws as He saw proper. 2. That He had a right to cre- 
.ate man, and to place him under such moral laws and restric- 
tions, as in His wisdom should seem best. 3. That He had a 
proper motive and design in this creation. 4. That He might 
reveal to man His designs in creating him, and His will con- 
cerning him, in connection with the duties required of him. 5. 
That He had a right to withhold from man whatever it did not 
become him to know, or whatever, from his constitution, he 
was incapable of knowing. 

These views, if properly considered, will serve to explain the 
relations which we now sustain to God and the Bible, and will 
constitute a foundation upon which the following additional 
propositions may be based. 1. That we have no right to set 
aside, or do violence to those moral laws and restrictions under 
which we are placed. 2. That Grod has a right to annex to 
all such violations, such penalties as He may deem proper, and 
to inflict them upon the disobedient. 3. That man, in his pre- 
sent state of ignorance, has no right to call in question the 
equity of the divine administration, or to dispute its authority. 
4. That we may not seek information in divine things, or in- 
quire into the counsels of Grod, any farther than He has seen 
proper to reveal them ; and 5. That it is irrational and deeply 
wicked to reject or disregard the whole of revelation, because 
we do not understand a part of it, or to yield to unbelief, be- 
cause there are mysteries in the Bible. 

• 

We now pass to a second general view of the divine character. 



GOD. 13 

2. God in His revealed attributes, and in His relations to 
man. — These divine attributes, as represented in the Bible, are 
not only calculated to excite in us the deepest veneration for 
the character of G-od, but to inspire our hearts with the highest 
moral and religious sentiments. The following may be con- 
sidered as a brief summary. 1. Justice and Truth. — "A Grod 
of truth, and without iniquity ; just and right is He." 2. 
Purity: " Thou art of purer eyes than to behold evil, and 
canst not look upon iniquity." 3. Greatness: "The Lord is 
a great Grod, and a great King above all gods." 4. Glory. 
" The glory of the Lord shall endure for ever : the Lord shall 
rejoice in His works." 5. Knowledge : " Talk no more so ex- 
ceeding proudly ; let not arrogance come out of your mouth : 
for the Lord is a Grod of - knowledge, and by him actions are 
weighed." 6. Wisdom: "Daniel answered and said, Blessed 
be the name of Grod, for ever and ever ; for wisdom and might 
are His." Power: "Grod hath spoken once; twice have I 
heard this, that power belongeth unto Grod." 8. Holiness: 
" But thou art holy, thou that inhabitest the praises of 
Israel." 9. Goodness and mercy: " The Lord is merciful and 
gracious ; slow to anger, and plenteous in mercy." 10. 
Righteousness: "Thy righteousness also, Grod, is very 
high, who hast done great things: Grod, who is like unto 
thee?" 11. Truth : " I will praise thee, Lord, among the 
people ; I will sing unto thee among the nations : for thy 
mercy is great unto the heavens, and thy truth unto the clouds." 

Independent Governor of the world. — " For the kingdom is 
the Lord's ; and He is the Grovernor among the nations." "0 
Lord G-od of our fathers, art not thou Grod in heaven ? and 
rulest not thou over all the kingdoms of the heathen ? and in 
thine hand is there not power and might, so that none is able 
to withstand thee?" " For the Lord most High is terrible ; 
He is a great King over all the earth." " But the Lord is the 
true Grod, He is the living G-od, and an everlasting King ; at 
His wrath the earth shall tremble, and the nations shall not 
be able to abide His indignation." " Lord of hosts, Grod of 
Israel, that dwellest between the cherubims, thou art the Grod, 
even thou alone, of all the kingdoms of the earth : thou hast 
made heaven and earth.'' " I make a decree, That in every 
dominion of my kingdom, men tumble and fear before the 
G-od of Daniel ; for He is the living Grod, and steadfast forever, 
and His kingdom that which shall not be destroyed, and His 
dominion shall be even unto the end." 



14 GOD. 

Manner of making His vnll known. — G-od has employed 
various ways and means, by which to reveal and impress His 
will upon men : namely, 1. By an audible voice, sometimes 
accompanied with emblematical appearances. 2. By visions 
which took place either in the night, in ordinary sleep, or when 
the persons were cast into a temporary trance by day-light ; 
or when about their ordinary business. 3. By the ministry of 
angels, appearing in human bodies, and performing certain 
miracles, to accredit their mission. 4. By the powerful agency 
of the Spirit of GWupon the minds of individuals, giving them 
a strong conception and supernatural persuasion of the truth 
of the things perceived by the understanding. 5. By the 
preaching of Christ and His apostles ; and 6. By the diffusion 
of the Holy Spirit, convincing the sinner of his rebellious con- 
dition, and moving him to repentance and faith : — " For it is 
Grod which worketh in you, both to will and to do, of his good 
pleasure. 5 ' 

Providence of God. — The goodness of G-od being clearly 
set forth in the Bible, and the relation which He bears to men 
being fully defined, the doctrine of providence would seem 
to follow, as matter of necessity. It is evident that G-od must ' 
have had some design in our creation, and from what we know 
of His character, that design must be the production of good. 
As He is good and happy himself, all His dispensations must 
tend to bring goodness and happiness to His creatures : that 
is, the economy of His providential government is so arranged, 
that He may bestow upon mankind generally, the greatest 
amount of good of which their condition is susceptible. 

The providence of G-od is not to be understood as contraven- 
ing the moral agency of man. It is no contradiction to sup- 
pose that G-od may accomplish His providential designs in the 
government of the world, and yet leave every individual to the 
undisturbed exercise of his own free will. He may send afflic- 
tions or blessings upon nations and individuals, and yet when 
these visitations are overpassed, men may be hardened or re- 
formed by them, according as they have yielded to or resisted 
the influences which Providence intended to accomplish through 
this medium. God performs providential acts, according to 
His own will : man may be benefited by them or not in pro- 
portion to the use he makeaof them. The hardening of Pha- 
raoh's heart, after the afflictions of Egypt, on the one hand, and 
the repentance of the Hebrews, subsequent to the Babylonish 
captivity, on the other, are prominent illustrations of the sub- 



GOD. , 15 

ject. The mysterious workings of providence, and the ulti- 
mate design of Grod in them, are beautifully exemplified in the 
case of Joseph in Egypt, and the Hebrew children in the fur- 
nace of fire. 

Providence, in general, may be considered in its individual 
and national applications : 

1. Providence as it relates to individuals. — This compre- 
hends the divine care and supervision extended to mankind — 
1. In supplying their natural wants, and overruling their tem- 
poral interests. " Therefore, take no thought, saying, What 
shall we eat ? or, "What shall we drink ? or, Wherewithal shall 
we be clothed ? (for after all these things do the Grentiles seek ;) 
for your heavenly Father knoweth that ye have need of all these 
things." 

2. Preservation from sickness, misfortune, 8fc.— u Surely 
He shall deliver thee from the snare of the fowler, and from, the 
noisome pestilence. He shall cover thee with His feathers, and 
under His wings shalt thou trust : His truth shall be thy shield 
and buckler. Thou shalt not be afraid for the terror by night, 
nor for the arrow that flieth by day, nor for the pestilence that 
walketh in darkness, nor for the destruction that wasteth at 
noon-day/' 

3. Sending afflictions for our spiritual good. — 1. " And 
ye have forgotten the exhortation, which ^speaketh unto you 
as unto chltoren : My son, despise not thou the chastening of 
the Lord, nor faint when thou art rebuked of Him: for whom 
the Lord loveth He chasteneth, and scourgeth every son whom 
He receiveth. If ye endure chastening, Grod dealeth with you 
as with sons : for what son is he whom the father chasteneth 
not ? But if ye be without chastisement, whereof all are par- 
takers, then are ye bastards, and not sons. Furthermore, we 
have had fathers of our flesh, which corrected us, and we gave 
them reverence : shall we not much rather be in subjection 
unto the Father of spirits, and live ? For they verily, for a 
few days chastened us after their own pleasure ; but He for 
our profit, that we might be partakers of His holiness. Now, 
no chastening for the present seemeth to be joyous, but griev- 
ous : nevertheless, afterward it yieldeth the peaceable fruit of 
righteousness unto them which are exercised thereby. Where- 
fore, lift up the hands which hang down, and the feeble knees : 
and make straight paths for your feet, lest that which is lame 
be turned out of the way; but let it rather be healed." 2. 
^And not only so, but we glory in tribulations also : knowing 



16 GOD. 

that tribulation worketh patience, and patience experience, and 
experience hope.'' 

4. Providence extends to the evil as well as the good. — 
" He maketh his sun to rise on the evil and on the good, and 
sendeth rain on the just and on the unjust." 

2. Providence as it relates to nations. — " By me princes 
rule, and nobles, even all the judges of the earth." " For the 
kingdom is the Lord's; and He is the Governor among the 
nations." " Shall a trumpet be blown in the city, and the 
people not be afraid ? shall there be evil in a city, and the Lord 
hath not done it?" " Thus saith the Lord G-od of Israel, 
Behold, I will turn back the weapons of war that are in your 
hands, wherewith ye fight against the king of Babylon, and 
against the Chaldeans, which besiege you without the walls, 
and I will assemble them into the midst of the city. And I 
myself, will fight against you with an outstretched hand, and 
with a strong arm, even in anger, and in fury, and in great 
wrath. And I will smite the inhabitants of this city, both 
man and beast : they shall die of a great pestilence. And af- 
terward, saith the Lord, I will deliver Zedekiah, king of Judah, 
and his servants, and the people, and such as are left in this 
city from the pestilence, from the sword, and from the famine, 
into the hand of Nebuchadnezzar, king of Babylon, and into 
the hand of their enemies, and into the hand of those that seek 
their life ; and he shall smite them with the edge of the sword ; 
he shall not spare them, neither have pity, nor have mercy." 



GOD-THE FATHER,. 
SECTION 1. 

The Father, the first person in the adorable Trinity. The 
divinity of God the Father, being allowed by both Hebrews 
and Christians, it is unnecessary for us here, to present an 
extended article on the subject : the simple statement of the 
fact, without argument or proof, is sufficient. 

With regard to the personality of- the Father, that will be- 
treated of, in the following articles, in the statement of the 
doctrine of the Trinity. 



GOD. 17 

GOD — THE SON. 
SECTION If. 

li The Greek word Christos, from whence comes Christ and 
Christian, exactly answers to the Hebrew Messiah, which 
signifies, Him that hath received unction ; a King, a Prophet, 
or a Priest." 

JESUS CHRIST. 

Jesus Christ, the Son of G-od ; the Messiah, and Savior of 
the world ; the first and principal object of the prophecies ; 
prefigured and promised in the Old Testament; expected and 
desired by the patriarchs ; the hope of the Grentiles ; the gioiy, 
salvation and consolation of His people. It is not necessary 
here to narrate the history of our Savior's life, which can no 
where be read with advantage, except in the writings of the 
four Evangelists ; but there are several general views, which 
require to be noticed — 

Was the Messiah. — "Jesus of Nazareth, was the Christ, or 
Messiah, promised in the Old Testament. That He professed 
himself to be that Messiah, to whom all the prophets gave 
witness, and who was in fact, at the time of His appearing, 
expected by the Hebrews ; and that He was received under 
that character by Plis disciples, and by all Christians ever 
since, is certain. And if the Old Testament Scriptures, afford 
sufficient definite marks by which the long announced Christ 
should be infallibly known at His advent, and these presigna- 
tions are found realized in our Lord, then is the truth of His 
pretensions established. From the books of the Old Testament, 
we learn that the Messiah was to authenticate His claim by 
miracles ; and in these predictions respecting Him, so many 
circumstances are recorded, that they could meet only in one 
person ; and so, if they are accomplished in Him, they leave 
no room for doubt, as far as the evidence of prophecy is deemed 
conclusive. As for miracles, we here observe, that if the 
miraculous works wrought by Christ, were really done, they 
prove His mission ; because from their nature, and having 
been wrought to confirm His claim to be the Messiah, they 
necessarily imply a divine attestation. With respect to pro- 
phecy, the principles under which its evidence must be regarded 
as conclusive, it is here only necessary to show the completion 
of the prophecies of the sacred books of the Hebrews, relative 
2 



18 GOD. 

to the Messiah in one person, and that person the Author of 
Christianity. 

" The time of the Messiah's appearance in the world, as 
predicted in the Old Testament, is defined, says Kieth, by a 
number of concurring circumstances, which fix it to the very 
date of the advent of Christ. The last blessing of Jacob to 
his sons, when he commanded them to gather themselves 
together, that he might tell them what should befall them in 
the last days, contains this prediction concerning Judah : ' The 
scepter shall not depart from Judah, nor a law-giver from 
between his feet, until Shiloh come ; and unto Him shall the 
gathering of the people be.' The date fixed by the prophecy 
for the coming of Shiloh, or the Savior, was not to exceed the 
time during which the descendants of Judah were to continue 
a united people, while a king should reign among them ; wbile 
they should be governed by their own laws, and while their 
judges should be from among their brethren.' The prophecy 
of Malachi, adds another standard, for measuring the time: 
1 Behold, I send my messenger, and he shall prepare the way 
before me ; and the Lord, whom ye seek, shall come suddenly 
to His temple, even the Messenger of the Covenant, whom ye 
delight in : behold, He shall come, saith the Lord of Hosts.' 
No words can be more expressive of the coming of the promised 
Messiah ; and they as clearly imply His appearance in the 
second temple, before it should: be destroyed. In regard to the 
advent of the Messiah, before the destruction of the second 
temple, the words of Haggai, are remarkably explicit I ■ The 
Desire of all nations shall Come, and I will fill this house with 
glory, saith the Lord of Hosts. The glory of this latter house, 
shall be greater than of the former, and in this place will I 
give peace.' The Savior was thus to appear, according to the 
prophecies of the Old Testament, during the time of the con- 
tinuance of the kingdom of Judah, previous to the demolition 
of the temple, and immediately subsequent to the next prophet. 
But the time is rendered yet more definite. In the prophecies 
of Daniel, the kingdom of the Messiah is not only foretold, as 
commencing in the time of the fourth monarchy, or Koman 
empire, but the express number of years that were to precede 
His coming, are plainly intimated : ' Seventy weeks are deter- 
mined upon thy people, and upon thy holy city, to finish the 
transgression, and to make an end of sin, and to make recon- 
ciliation for iniquity, and to bring in everlasting righteousness, 
and to seal up the vision and prophecy, and to anoint the Most 
Holy. Know therefore, and understand, that from the going 



- GOD. 19 

forth of the commandment to restore and to build Jerusalem, 
unto Messiah the Prince, shall be seven weeks and three-score 
and two weeks.' Computation by weeks of years, was com- 
mon among the Hebrews, and every seventh was the sabbatical 
year ; seventy weeks thus amounted to four hundred and 
ninety years. In these words the prophet marks the very time, 
and uses the very name of Messiah, the Prince ; so entirely is 
all ambiguity done away. The plainest inference may be 
drawn from these prophecies. All of them, while in every 
respect they presuppose the most perfect knowledge of futurity ; 
while they were unquestionably, delivered and publicly known 
for ages previous to the time to which they referred ; and while 
they refer to different, contingent and unconnected events, 
utterly undeterminable and inconceivable, by all human 
sagacity, accord in perfect unison with a single precise period, 
where all their different lines terminate at once — the very 
fulness of the time, when Jesus appeared. A king then reigned 
over the Hebrews, in their own land ; they were governed by 
their own laws ; and the council of their nation, exercised its 
authority and power. Before that period, the other tribes were 
extinct or dispersed among the nations. Judah alone remain- 
ed, and the last scepter in Israel, had not then departed from 
it. Every stone of the temple was then unmoved ; it was the 
admiration of the Romans, and might have stood for ages. 
But in a short space, all these concurring testimonies to the 
time of the advent of the Messiah, passed away. During the 
very year, the twelfth of His age, in which Christ first publicly 
appeared in the temple, Archelaus, the king, was dethroned 
and banished ; Coponius was appointed procurator, and the 
kingdom of Judah, the last remnant of the greatness of Israel, 
was debased into a part of the province of Syria. The scepter 
was smitten from the tribe of Judah : the crown fell from their 
heads ; their glory departed, and soon after the death of Christ, 
of their temple, 'one stone was not left upon another ;' their 
commonwealth itself, became as complete a ruin, and was 
broken in pieces ; and they have ever since, been scattered 
throughout the world, a name but not a nation. After the 
lapse of nearly four hundred years, posterior to the time of 
Malachi, another prophet appeared who was the herald of the 
Messiah. And the testimony of Josephus, confirms the account- 
given in Scripture, of John the Baptist. Every mark that 
denoted the time of the coming of the Messiah, was erased 
soon after the crucifixion of Christ, and could never afterward 
be renewed. And with respect to the prophecies of Daniel, it 



20 god. 

is remarkable, at this remote period, how little discrepancy of 
opinion has existed among the most learned men, as to the 
space from the time of the passing out of the edict to rebuild 
Jerusalem, after the Babylonish captivity, to the commence- 
ment of the Christian era, and the subsequent events foretold 
in the prophecy. 

" The predictions contained in the Old Testament, respect- 
ing both the family out of which the Messiah was to arise, and 
the place of His birth, are almost as circumstantial, and are 
equally applicable to Christ, as those which refer to the time 
of His appearance. He was to be an Israelite, of the tribe of 
Judah, of the family of David, and of the town of Bethlehem. 
That all these predictions were fulfilled in Jesus Christ ; that 
He was of that country, tribe, and family ; of the house and 
lineage of David, and born in Bethlehem, we have the fullest 
evidence in the testimony of all the evangelists ; in two dis- 
tinct accounts of the genealogies, by natural and legal succes- 
sion, which, according to the custom of the Hebrews, were 
carefully preserved ; in the acquiescence of the enemies of 
Christ ; in the truth of the fact, against which there is not a 
single surmise in history, and in the appeal made by some of 
the earliest Christian writers, to the unquestionable testimony 
of the records of the census, taken at the very time of our Sa- 
vior's birth, by order of Csesar. Here, indeed, it is impossible 
not to be struck with the exact fulfillment of prophecies, which 
are apparently contradictory and irreconcilable, and with the 
manner in which they were providentially accomplished. The 
spot of Christ's nativity w r as distant from the place of the abode 
of His parents, and the region in which He began His ministry 
was remote from the place of His birth ; and another prophecy 
respecting Him, was in this manner verified : ' In the land of 
Zebulun and Nephtali, by the way of the sea, beyond Jordan, 
in G-alilee of the nations, the people that walked in darkness 
have seen a great light;. they that dwell in the land of the 
shadow of death, upon them hath the light shined.' Thus, 
the time at which the predicted Messiah was to appear, the 
nation, the tribe, and the family from which He was to be de- 
scended, and the place of His birth, were all clearly foretold ; 
and as clearly refer to Jesus Christ; and all meet their com- 
pletion in Him. 

" Bat the facts of His life, and the features of His charac- 
ter, are also drawn, with a precision that cannot be misunder- 
stood. The obscurity, the meanness, and the poverty of His 
external condition, are thus represented : ' He shall grow up 



GOD. 21 

before the Lord, like a tender plant, and as a root out of a dry- 
ground : He hath no form or comeliness ; and when we see 
Him, there is no beauty that we should desire Him. Thus 
saith the Lord, to Him whom man >despiseth, and to Him 
whom the nation abhorreth, to a servant of rulers, kings shall 
see and arise, princes also, shall worship.' That such was the 
condition in which Christ appeared, the whole history of His 
life abundantly testifies. And the Hebrews, looking for and 
desiring an earthly king, misinterpreting these prophecies con- 
cerning Him, were deceived by their traditions, and found only 
'a stone of stumbling,' where they ought to have discovered 
an evidence of the Messiah. ' Is not this the carpenter's son ? 
Is not this the son of Mary V said they, ' and they were offended 
at Him.' His riding in humble triumph into Jerusalem ; His 
being betrayed for thirty pieces of silver, and scourged, and 
buffeted, and spit upon ; the piercing of His hands and of His 
feet ; the last offered draught of vinegar and gall ; the parting 
•of His raiment, and casting lots upon His vesture ; the man- 
ner of His death and of His burial, and His rising again, with- 
out seeing corruption, were ^11 expressly predicted, and all 
these predictions were literally fulfilled. If all these prophe- 
cies admit of any application to the events of the life of any 
individual, it can only be to that of the Author of Christianity. 
What other system of salvation can produce a single fact which 
was actually foretold of its founder ? 

" The death of Christ was as unparalleled as His life ; and 
the prophecies are as minutely descriptive of His sufferings as of 
His virtues. Not only did the paschal lamb, which was to be 
killed every year, in all the families of Israel, which was to be 
taken out of the flock, to be without blemish, to be eaten with 
bitter herbs, to have its blood sprinkled, and to be kept whole, 
that not a bone of it should be broken; not only did the offer- 
ing up of Isaac, and the lifting up of the brazen serpent in the 
wilderness, by looking upon which the people were healed, 
and many ritual observances of the Hebrews, prefigure the 
manner of Christ's death, and the sacrifice which was to be 
made for sin ; but many express declarations abound in the 
prophecies, that Christ was indeed to suffer. But Isaiah, who 
describes with eloquence worthy of his holy office, the glories 
of the kingdom that was to come, characterizes with the ac- 
curacy of a historian, the humiliation, the trials, and the 
agonies, which were to precede the triumphs of the Redeemer of 
a world ; and the history of Christ forms, to the very letter, the 
commentary and the completion of his every prediction. In a 



22 GOD. 

single passage, Isaiah Hi. 13, &c. ; liii. ; the connection of 
which is uninterrupted, its antiquity indisputable, and its ap- 
plication obvious ; the sufferings of the servant of God, (who 
under that same denomination, is previously described as He 
who was to be the Light of the Gentiles, the salvation of Grod, 
to the ends of the earth, and the Elect, of God, in whom His 
soul delighted — Isaiah xlii. 10 ; xlix. 6,) are so minutely fore- 
told, that no illustration is requisite to show that they testify 
of Jesus. The whole of this prophecy, thus refers to the Mes- 
siah. It describes both his debasement and His dignity ; His 
rejection by the Hebrews ; His humility, His affliction, and 
His agony ; His magnanimity, and His charity ; how His 
words were disbelieved ; how His state was' lowly ; how His 
sorrow was severe ; how He opened not His mouth, but to 
make intercession for the transgressors. In diametrical oppo- 
sition to every dispensation of providence which is registered 
in the records of the Hebrews, it represents spotless innocence 
suffering by the appointment of heaven ; death as the issue of 
perfect obedience ; God's righteous servant, as forsaken of 
Him ; and one who was perfectly immaculate, bearing the 
chastisement of many guilty ; sprinkling many nations from 
their iniquity, by virtue of His sacrifice ; justifying many by 
His knowledge ; and dividing a portion with the great, and the 
spoil with the strong, because He hath poured out His soul in 
death. This prophecy, therefore, simply as a prediction prior 
to the event, renders the very unbelief of the Hebrews an evi- 
dence against them, converts the scandal of the cross into an 
argument in favor of Christianity, and presents us with an 
epitome of the truth, a miniature of the Gospel, in some of its 
most striking features. The simple exposition of it sufficed at 
once for the conversion of the eunuch of Ethiopia. To these 
prophecies may, in fact, be added all those which relate to His 
spiritual kingdom ; the accomplishment of which equally proves 
the divine mission of its Author, and points Him out as that 
great personage with whom they stand inseparably connected. 

Was Divine. — " But if Jesus of Nazareth was the Messiah, 
in that character His deity also is necessarily involved, because 
the Messiah is surrounded with attributes of divinity, in the 
Old Testament ; and our Lord himself, as certainly lays claim 
to those attributes, as to the office of ' the Christ.' Without 
referring here to the scriptural doctrine of a trinity of Divine 
Persons, in the unity of the Godhead, it is sufficient now to 
show, that both in the Old and New Testament Scriptures, the 



GOD. 23 

Messiah is contemplated as a divine person. In the very first 
promise of redemption, His superiority to the great and malig- 
nant spirit, who destroyed the innocence of man, and blighted 
the fair creation of God, is unquestionably implied; while the 
Angel of the Divine Presence, the Angel of the Covenant, who 
appears so prominent in the patriarchal times, and the early 
periods of Hebrew history, and was understood by the early 
Hebrews, as the future Messiah, is seen, at once, as a Being 
distinct from Jehovah, and yet Jehovah himself; bearing the 
incommunicable name, and performing acts, and possessing 
qualities of unquestionable divinity. As the Redeemer of Job, 
He is the object of his trust and hope, and is said to be a 
1 living Redeemer ;' to see whom, at the least, was to ' see 
God.' As Shiloh, in the prophecy of Jacob, He is represented 
as having an indefinitely extensive reign over £ the people' 
gathered to Him ; and in all subsequent predictions respecting 
this reign of Christ, it is represented so vast, so perfect, so in- 
fluential upon the very thoughts, purposes, and affections of 
men, that no mere creature can be reasonably supposed capa- 
ble of exercising it. Of the second Psalm, so manifestly 
applied to the Messiah, it has been justly said, that the high 
titles and honors, ascribed in this Psalm to the extraordinary 
person wha is the chief subject of it, far transcend anything 
that is ascribed in Scripture to any mere creature. But if the 
Psalm be inquired into more narrowly, and compared with 
parallel prophecies ; if it be duly considered, that not only is 
the extraordinary person here spoken of called * the Son of 
God,' but that title is so ascribed to Him as to imply that it 
belongs to Him in a manner that is absolutely singular and 
peculiar to Himself, seeing He is said to be begotten of God, 
and is called, by way of eminence, ' the Son ;' that the danger 
of provoking Him to anger, is spoken of in so very different a 
manner from what the Scripture uses in speaking of the anger 
of any mere creature, ' Kiss the Son, lest He be angry, and 
ye perish from the way, when His wrath is kindled but a 
little;' that when the kings and judges of the earth, are com- 
manded to serve God with fear, they are at the same time, 
commanded to ' kiss the Son,' which in those times and places, 
was frequently an expression of adoration ; and particularly, 
that whereas, other Scriptures contain awful and just threat- 
enings against those who trust in any mere man : the Psalmist, 
nevertheless, expressly calls them blessed who trust in the 
Son, here spoken of. All these things taken together, make up 
a character of unequivocal divinity: and on the other hand, 



24 GOD. 

when it is said, that God would set this His Son as His King, 
on His holy hill of Zion: this and various other expressions in 
this Psalm, contain characters of that subordination which is 
appropriate to that Divine person, who was to be incarnate, and 
engage in a work assigned to Him, by the Father. The for- 
mer part of the forty-fifth Psalm, is, by the inspired authority 
of S't Paul, applied to Christ, who is addressed in these lofty 
words, ' Thy throne, God, is for ever and ever ; a scepter of 
righteousness is the scepter of thy kingdom.' In this manner 
Psalm cii. 25 to 29, is applied to Christ, by the same authority, 
and there He is represented as the Creator of all things, chang- 
ing His creations, as a vesture, and yet himself continuing the 
same unchanged Being, amidst all the mutations of the uni- 
verse. In Psalm ex. David says, 'Jehovah said unto my Lord, 
(Adonai,) sit thou upon my right hand, until I make thine 
enemies thy footstool.' And in Isaiah vii., the same Adonai 
is seen by the prophet ' seated upon a throne, high and lifted 
up,' receiving the adoration of seraphs, and bearing the title, 
'Jehovah, Lord of Hosts,' of which passage S't John makes a 
direct application io Christ. Isaiah predicts His birth of a 
virgin, under the title of ' Immanuel, God with us.' The same 
prophet gives to this wonderful child, the style of ' The 
mighty God,' 'The everlasting Father,' and the 'Prince of 
Peace f so that, as D'r Pye Smith justly observes, ' If there be 
any dependence on words, the Messiah is here drawn in the op- 
posite characters of Humanity and Deity — the nativity and 
frailty of a mortal child, and the incommunicable attributes 
of the omnipresent and eternal God.' Twice is He called by 
Jeremiah, ' Jehovah, our righteousness.' Daniel terms Him 
the 'Ancient of Days,' or the ' Immortal ;' and Micah declares, 
in a passage which the council of the Hebrews, assembled by 
Herod, applied to the Messiah, that He who was to be born in 
Bethlehem, was, ' even He whose comings forth are from eter- 
nity, from the days of the everlasting period.' Thus the pro- 
phetic testimony describes Him, as entitled to the appellation 
of ' Wonderful,' since he should be, in a sense peculiar to him- 
self, the Son of God ; as existing and acting in all ages, and 
even from eternity, as the guardian and protector of His peo- 
ple ; as the proper object of the various affections of piety, of 
devotional confidence, for obtaining the most important bless- 
ings, and of religious homage from angels and men ; and finally 
declares Him to be the eternal and immutable Being, the 
Creator, God, 'The mighty God,' Adonai, Blohim, Jehovah. 
" In perfect accordance with these views, does our Savior 



GOD. % 25 

speak of himself. He asserts his pre-existence, as having 
' come down from heaven ;' and as existing ' before Abraham ;' 
and as being ' in heaven,' while yet before the eyes of His dis- 
ciples, on earth. In the same peculiar manner does He apply 
the term ' Son of God,' to himself, and that with so manifest 
an intention to assume it, in the sense of divinity, that the 
Hebrews attempted, on that account, to stone Him, as a blas- 
phemer. The whole force of the argument, by which He 
silenced the Pharisees, when He asked how the Messiah, who 
was to be the son of David, could be David's Lord, in refer- 
ence to the passage in the Psalms, before quoted, arose out of 
the doctrine of the Messiah's divinity ; and when He claims 
that all men should honor Him, as they honor the Father, and 
asserts that as the Father hath life in himself, so Pie has 
given to the Son, to have life in himself, that Pie ' quickeneth 
whom He will,' that ' where two or three meet together in His 
name, He is in the midst of them,' and would be with His 
disciples ' to the end of the world ;' who does not see that the 
Hebrews concluded right, when they said that He made him- 
self ' equal with (rod ;' an impression which he took no pains 
to remove, although His own moral character bound Him to 
do so, had He not intended to confirm that conclusion. So 
numerous are the passages in which divine titles, acts, and 
qualities are ascribed to Christ, in the Apostolical Epistles ; 
and so unbroken is the stream of testimony from the apostolic 
age, that the deity of their Savior was the undoubted and uni- 
versal faith of His inspired followers, and of those who imme- 
diately succeeded them, that it is not necessary to quote proofs. 
The whole argument is this: — If the Old Testament Scrip- 
tures represent the Messiah as a divine person, the proofs which 
demonstrate Jesus to be the Messiah, demonstrate Him also, 
by farther and necessary consequence, to be divine. Yet, 
though there is a union of natures in Christ, there is no mix- 
ture or confusion of their properties. His humanity is not 
changed into His deity, nor His deity absorbed by His human- 
ity ; but the two natures are distinct in one person. How this 
union exists, is above our comprehension ; (it is, therefore, an 
article of faith,) and indeed, if we cannot explain how our 
bodies and souls are united, it is not to be supposed that we 
can comprehend the mystery of ' God manifest in the flesh.' So 
truly does Christ bear the name given to Him, in prophecy, 
'Wonderful.' 

M The doctrine of the Deity of Christ derives farther confir- 
mation from the consideration, that in no sound sense can the 



26 god. 

Scriptures of the Old and New Testament be interpreted so as 
to make their very different and often apparently contradictory 
statements respecting Him, harmonize. How, for instance, is it 
that He is arrayed in the attributes of Divinity, and yet is capa- 
ble of being raised to a kingdom of glory ? that He is addressed, 
' thy throne, God, is for ever and ever,' and yet that it should 
follow, ' God, even thy God, hath anointed thee with the oil 
of gladness, above thy fellows ?' that He should be God, and 
yet, by a human birth, ' God with us?' that He should say, 
' I and my Father are one,' and ' my Father is greater than I?' 
that He is supreme, and yet, a servant? that He is equal* and 
yet, subordinate ? that He, a man, should require and receive 
worship and trust ? that He should be greater than angels, and 
yet, ' made lower than the angels ?' that He should be ' made 
flesh,' and yet be the Creator of all things ? that He should 
raise himself from the dead, and yet, be raised by the power 
of the Father ? These and many other declarations respecting 
Him, all accord with the orthodox view of His person ; and 
are intelligible, so far as they state the facts respecting Him ; 
but are wholly beyond the power of interpretation into any 
rational meaning, on any hypothesis which denies to Him 
a real humanity, on the one hand, or a real and personal divin- 
ity on the other. So powerfully, in fact, has this been felt, that 
in order to evade the force of the testimony of Scripture, the 
most licentious criticisms have been resorted to by the deniers 
of His divinity ; such as would not certainly, have been toler- 
ated by scholars, in the case of an attempt to interpret any 
other ancient writings. 

His conduct. — " He sets an example of the most perfect piety 
to God, and of the most extensive benevolence and the most 
tender compassion to men. He does not merely exhibit a life 
of strict justice, but of overflowing benignity. His temperance 
has not the dark shades of austerity ; His meekness does 
not degenerate into apathy. His humility is signal, amidst 
a splendor of qualities, more than human. His fortitude is 
eminent and exemplary, in enduring the most formidable ex- 
ternal evils, and the sharpest actual sufferings : His patience is 
invincible, His resignation entire and absolute. Truth and 
sincerity shine throughout His whole conduct. Though of 
heavenly descent, He shows obedience and affection to His 
earthly parents. He approves, loves and attaches himself to 
amiable qualities, in the human race. He respects authority, 
religious and civil ; and He evidences His regard for His 



GOD. 27 

country, by promoting its most essential good, in a painful 
ministry dedicated to its service ; by deploring its calamities, 
and by laying down His life for its benefit. Every one of His 
eminent virtues, is regulated by consummate prudence ; and 
He both wins the love of His friends, and extorts the approba- 
tion and wonder of His enemies. Never was a character, at 
the same time, so commanding and natural, so resplendent and 
pleasing, so amiable and venerable. There is a peculiar con- 
trast in it, between an awful greatness, dignity and majesty, 
and the most conciliating loveliness, tenderness, and softness. 
He now converses with prophets, lawgivers, and angels; and 
the next instant He meekly endures the dullness of His dis- 
ciples, and the blasphemies and rage of the multitude. He 
now calls himself greater than Solomon ; one who can com- 
mand legions of angels ; the giver of life to whomsoever He 
pleaseth ; the Son of G-od, who shall sit on His glorious throne, 
to judge the world. At other times, we find Him embracing 
young children ; not lifting up His voice in the streets ; not 
breaking the bruised reed, nor quenching the smoking flax ; 
calling His disciples, not servants but friends and brethren, 
and comforting them with an exuberant and parental affection. 
Let us pause an instant, and fill our minds with the idea of 
one who knew all things, heavenly and earthly ; searched and 
laid open the inmost recesses of the heart, rectified every pre- 
judice, and removed every mistake of a moral and religious 
kind ; by a word, exercised a sovereignty over all nature ; pene- 
trated the hidden events of futurity ; gave promises of admis- 
sion into a happy immortality ; had the keys of life and 
death ; claimed a union with the Father ; and yet, was pious, 
mild, geiltle, humble, affable, social, benevolent, friendly, af- 
fectionate. Such a character is fairer than the morning star. 
Each separate virtue is made stronger by opposition and con- 
trast; and the union of so many virtues, forms a brightness 
which fitly represents the glory of that God, ' who inhabiteth 
light inaccessible.' Such a character must have been a real 
one. * There is something so extraordinary, so perfect, and so 
godlike in it, that it could not have been thus supported 
throughout, by the utmost stretch of human art, much less by 
men confessedly l unlearned and ignorant,' as His disciples 
were." " And we may add," continues our author, " that such 
a character must also have been divine. His virtues are 
human, in their class and kind, so that He was our ' example ;' 
but they were sustained and heightened by that divinity which 
was impersonated in Him, and from which they derive their 
intense and full perfection." — Watson. 



28 - god. 

GOD- THE HOLY GHOST. 
SECTION III. 

u Holy Ghost," says Watson, a the third Person in the 
Trinity. The orthodox doctrine is, that as Christ is God, by 
an eternal filiation, so the Spirit is God, by procession from the 
Father and the Son. 'And I believe in the Holy Ghost,' 
says the Nicene Creed, ' the Lord and Giver of life, who pro- 
ceedeth from the Father and the Son, who with the Father and 
the Son together, is worshipped and glorified.' And with this 
agrees the Athanasian Creed, c The Holy Ghost, is of the 
Father and of the Son, neither made nor created, nor begotten, 
but proceeding.' In the Articles of the English Church, it 
is thus expressed : ' The Holy Ghost, proceeding from the 
Father and the Son, is of one substance, majesty and glory, 
with the Father and the Son, very and eternal God.' The 
Latin Church introduced the term spiration, from spiro, ' to 
breathe,' to denote the manner of this procession : on which 
D'r Owen remarks, 'As the vital breath of a man, has a con- 
tinual emanation from him, and yet is never separated utterly 
from his person, or forsaketh him, so doth the Spirit of the Father 
and the Son, proceed from them, by a continual divine emana- 
tion, still abiding one with them.' On this refined view, little 
can be said which has clear scriptural authority ; and yet the 
very term by which the third person in the Trinity is designated, 
Wind or Breath, may, as to the third person, be designed, like 
the term Son applied to the second, to convey, though imper- 
fectly, some intimation of that manner of being, by which 
both are distinguished from each other, and from the Father ; 
and it was a remarkable action of our Lord, and one certainly 
which does not discountenance this idea, that when He impart- 
ed the Holy Ghost to His disciples, ' He breathed on them, 
and saith unto them, Receive ye, the Holy Ghost.' 

" But, whatever we may think, as to the doctrine of spira- 
tion, the procession of the Holy Ghost rests on more direct 
scriptural authority, and is thus stated by Bishop Pearson : 
" Now this procession of the Spirit, in reference to the Father, 
is delivered expressly in relation to the Son, and is contained 
virtually in the Scriptures. 1. It is expressly said, that the 
Holy Ghost proceedeth from the Father, and our Saviour tes- 
tifieth, ' When the Comforter is come, whom I will send unto 
you from the Father, even the Spirit of Truth, which proceed- 
eth from the Father, He shall testify of me.' And this is 
also, evident from what hath been already asserted : for being 



GOD. 29 

the Father and the Spirit, are the same God, and being so the 
same, in the unity of the nature of God, are yet distinct in 
the personality, one of them must have the same nature from 
the other ; and because the Father hath been already shown 
to have it from none, it followeth that the Spirit hath it from 
Him. 2. Though it be not expressly spoken in the Scripture, 
that the Holy Ghost proceedeth from the Father and the Son, 
yet the substance of the same truth, is virtually contained 
there ; because those very expressions which are spoken of the 
Holy Grhost in relation to the Father, for that reason, because 
He proceedeth from the Father, are also spoken of the same 
Spirit, in relation to the Son ; and therefore, must be the same 
reason presupposed in reference to the Son, which is expressed 
in reference to the Father. Because the Spirit proceedeth from 
the Father, therefore, it is called 'the Spirit of God,' and 
' the Spirit of the Father,' ' It is not ye that speak, but the 
Spirit of your Father, which speaketh in you.' For by the 
language of the apostle, ' the Spirit of Grod,' is the Spirit 
which is of Grod, saying, ' The things of Grod knoweth no 
man, but the Spirit of Grod. And we have received, not the 
spirit of the world, but the Spirit which is of Grod.' Now, 
the same Spirit is also called ' the Spirit of the Son ;' for 
i because we are sons, Grod hath sent forth the Spirit of His 
Son, into our hearts.' ' The Spirit of Christ :' ' Now, if 
any man have not the Spirit of Christ, he is none of His.' 
1 Even the Spirit of Christ, which was in the prophets.' 
4 The Spirit of Jesus Christ,' as the apostle speaks : ' I know 
that this shall turn to my salvation, through your prayer, and 
the supply of the Spirit of Jesus Christ.' If then, the Holy 
Ghost be called l the Spirit of the Father,' because He pro- 
ceedeth from the Father, it followeth that being called also, 
' the Spirit of the Son,' He proceedeth also, from the Son. 
Again : because the Holy Ghost proceedeth from the Father, 
He is therefore, sent by the Father, as from him who hath, by 
the original communication, a right of mission ; as, ' the 
Comforter, which is the Holy Ghost, whom the Father will 
send.' But the same Spirit which is sent by the Father, is 
also, sent by the Son, as He saith, ' When the Comforter is 
come, whom I will send unto you.' Therefore, the Son hath 
the same right of mission with the Father, and consequently, 
must be acknowledged to have communicated the same 
essence. The Father is never sent by the Son, because He 
receiveth not the Godhead from Him ; but the Father se^ndeth 
the Son, because He communicated the Godhead to Him ; in 



30 god. 

the same manner, neither the Father nor the Son, is ever sent 
by the Holy Spirit ; because neither of them received the divine 
nature from the Spirit : but both the Father and the Son send- 
eth the Holy Ghost, because the divine nature, common to the 
Father and the Son, was communicated by them both, to the 
Holy Ghost. As therefore, the Scriptures declare expressly,. 
that the Spirit proceedeth from the Father; so they also, virtu- 
ally teach, that He proceedeth from the Son. 

M In establishing the proper personality and deity of the Holy 
Ghost, the first argument may be drawn from the frequent asso- 
ciation, in Scripture, of a person, under that appellation, with 
two other persons, one of whom, the Father, is by all acknow- 
ledged to be divine ; and the ascription to each of them, or to the 
three in union, of the same acts, titles, and authority, with wor- 
ship, to the same kind, and for any distinction that is made, of 
an equal degree. The manifestation of the existence and divinity 
of the Holy Spirit, may be expected in the law and the pro- 
phets, and is, in fact, to be traced there, with certainty. The 
Spirit is represented as an agent in creation, ' moving upon 
the face of the waters ;' and it forms no objection to the argu- 
ment, that creation is ascribed to the Father, and also, to the 
Son, but is a great confirmation of it. That creation should 
be effected by all the three persons of the Godhead, though 
acting in different respects, yet so that each should be a Crea- 
tor, and therefore, both a person and a divine person, can be 
explained only by their unity in one essence. On every other 
hypothesis, this scriptural fact, is disallowed, and therefore, 
no other hypothesis can be true. If the Spirit of God be a 
mere influence, then He is not a Creator, distinct from the 
Father and the Son, because He is not a person ; but this is 
refuted, both by the passage just quoted, and by Psalm xxxiii. 
' By the Word of the Lord, were the heavens made ; and all 
the host of them, by the hreath (Heb. spirit) of His mouth.' 
This is farther confirmed by Job : ' The Spirit of God hath 
made me, and the hreath of the Almighty hath given me life ;' 
where the second clause, is obviously exegetic of the former : 
and the whole text proves, that in the patriarchal age, the 
followers of the true religion, ascribed creation to the Spirit, as 
well as to the Father ; and that one of His appellations was, 
■ the Breath of the Almighty.' Did such passages stand 
alone, there might indeed, be some plausibility in the criticism 
which resolves them into a personification ; but connected as 
they are, with the whole body of evidence, as to the concurring 
doctrine of both Testaments, they are inexpugnable. Again : 



GOD. ^ 31 

if the personality of the Son and the Spirit be allowed, and yet 
it is contended that they were but instruments in creation, 
through whom the creative power of another operated, but 
which creative' power was not possessed by them ; on this hy- 
pothesis too, neither the Spirit nor the Son, can be said to create 
any more than Moses created the serpent into which his rod 
was turned, and the Scriptures are again contradicted. To 
this association of the three persons in creative acts, may be 
added a like association in acts of preservation, which has been 
well called a continued creation, and by that term is expressed 
in the following passage : ' These wait all upon thee, that thou 
mayest give them their meat in due season. Thou hidest thy 
face, they are troubled ; thou takest away their breath, they 
die, and return to dust ; thou sendest forth thy spirit, they are 
created ; and thou renewest the face of the earth.' It is not 
surely here meant, that the Spirit by w T hich the generations of 
animals are perpetuated, is wind; and if He be called an attri- 
bute, wisdom, power, or both united, where do we read of such 
attributes being ' sent,' ' sent forth from (rod ?' The personality 
of the Spirit, is here as clearly marked as when S't Paul 
speaks of (rod 'sending forth the Spirit of His Son,' and 
when our Lord promises to ' send ' the Comforter ; and as the 
upholding and preserving of created things is ascribed to the 
Father and the Son, so here they are ascribed also, to the 
Spirit ' sent forth from' God, to ' create and renew, the face 
of the earth.' 

" The next association of the three persons, we find in the 
inspiration of the prophets : ' Grod spake unto our fathers by 
the prophets,' says S't Paul. S't Peter declares that these 
'holy men of Grod, spake as they were moved by the Holy 
Grhost ;' and also, that it was ' the Spirit of Christ, which was 
in them.' We may defy any Socinian to interpret these three 
passages by making the Spirit an influence or attribute, and 
thereby reducing the term Holy Grhost, into a figure of speech. 
' Grod,' in the first passage, is unquestionably, Grod the Fa- 
ther ; and the 'holy men of Grod,' the prophets, would then, 
according to this view, be moved by the influence of the 
Father ; but the influence, according to the third passage, 
which was the source of their inspiration, was the Spirit, or 
the influence of ' Christ ;' thus, the passages contradict each 
other. Allow the Trinity in Unity, and there is no difficulty 
in calling the Spirit, the Spirit of the Father, and the Spirit 
of the Son, or the Spirit of either ; but if the Spirit be an 
influence, that influence cannot be the influence of two persons 



32 GOD. 

— one of them Gfod, and the other a creature. Even if they 
allowed the pre-existence of Christ, with Arians, these passages 
are inexplicable by the Socinians ; but denying His pre-exist- 
ence, they have no subterfuge but to interpret, 'the Spirit of 
Christ,' the spirit which prophesied of Christ, which is a 
purely gratuitous paraphrase ; or ' the spirit of an anointed 
one, or prophet ;' that is, the prophet's own spirit, which is 
just as gratuitous and as unsupported by any parallel, as the 
former. If however, the Holy Ghost be the Spirit of the Fa- 
ther and of the Son, united in one essence, the passages are 
easily harmonized. In conjunction with the Father and the 
Son, He is the source of that prophetic inspiration, under 
which the prophets spoke and acted. So the same Spirit which 
raised Christ from the dead, is said by S't Peter, to have 
preached by Noah, while the ark was preparing — in allusion 
to the passage, ' My Spirit shall not always strive (contend, 
debate) with man.' This, we may observe, affords an eminent 
proof, that the writers of the New Testament understood the 
phrase, ' the Spirit of God,' as it occurs in the Old Testament, 
personally. For, whatever may be the full meaning of that 
difficult passage in S't Peter, Christ is clearly declared to have 
preached by the Spirit, in the days of Noah ; that is, He by 
the Spirit, inspired Noah to preach. If then, the apostles 
understood that the Holy Ghost was a person, a point which 
will presently be established, we have, in the text just quoted 
from the book of Genesis, a key to the meaning of those texts 
in the Old Testament, where the phrases, 'My Spirit,' 'the 
Spirit of God,' and 'the Spirit of the Lord,' occur; and 
inspired authority is thus afforded us to interpret them, as of 
a person ; and if of a person, the very effort made by Socinians 
to deny His personality, itself, indicates that that person must, 
from the lofty titles and works ascribed to Him, i>3 inevitably 
divine. Such phrases occur in many passages of the Hebrew 
Scriptures ; but in the following, the Spirit is also, eminently 
distinguished from two other persons : ' And now the Lord 
God, and His Spirit, hath sent me,' or, rendered better, 
' hath sent me and His Spirit,' both terms being in the accu- 
sative case. '' Seek ye out of the book of the Lord, and read : 
for my mouth it hath commanded, and His Spirit, it hath 
gathered them.' ' I am with you, saith the Lord of Hosts, 
according to the word that I covenanted with you, when ye 
came out of Egypt, so my Spirit remaineth among you: fear 
ye not. For thus saith the Lord of Hosts, I will shake all 
nations, and the Desire of all nations shall come.' Here also, 



god. 33 

the Spirit of the Lord is seen collated with the Lord of Hosts 
and * the Desire of all nations,' who is the Messiah. 

" Three persons, and three only, are associated also, both in 
the Old and New Testament, as objects of supreme worship ; 
and form the one ' name' in which the religious act of solemn 
benediction is performed, and to which men are bound by 
solemn baptismal covenant. In the plural form of the name 
of God, each received equal adoration. This threefold person- 
ality seems to have given rise to the standing form of triple 
benediction used by the Hebrew high-priest. The very im- 
portant fact, that in the vision of Isaiah, the Lord of Hosts, 
who spake unto the prophet, is, in Acts, said to be the Holy 
Ghost, while S't John declares that the glory which Isaiah 
saw was the glory of Christ, proves indisputably that each of 
the three persons bears this august appellation ; it gives also the 
reason for the threefold repetition, 'Holy, holy, holy!' and it 
exhibits the prophet and the very seraphs, in deep and awful 
adoration, before the Triune Lord of Hosts. Both the prophet 
and the seraphim were, therefore, worshippers of the Holy 
Ghost and of the Son at the very time and by the very acts in 
which they worshipped the Father, which proves, that as the 
three persons received equal homage, in a case which does not 
admit of the evasion of pretended superior and inferior worship, 
they are eqwal in majesty, glory, and essence. 

"As in the tabernacle form of benediction, the Triune Jeho- 
vah is recognized as the source of all grace and peace to His 
creatures ; so also, we have the apostolic formula : • The grace 
of our Lord Jesus Christ, and the love of God, and the com- 
munion of the Holy Spirit, be with you all — Amen.' Here 
the personality of the three is kept distinct ; and the prayer is, 
that Christians may have a common participation of the Holy 
Spirit, that is doubtless, as He was promised by our Lord to 
His disciples as a comforter, as the source of light and spiritual 
life, as the author of regeneration. Thus, the Spirit is acknow- 
ledged, equally with the Father and the Son, to be the Source 
and the Giver of the highest spiritual blessings ; while this 
solemn ministerial benediction is, from its specific character, to 
be regarded as an act of prayer to each of the three persons, 
and, therefore, is at once an acknowledgment of the divinity 
and personality of each. The same remark applies to Revela- 
tions i. 4, 5 : ' Grace be unto you and peace, from Him which 
was, and which is, and which is to come ; and from the seven 
spirits which are before His throne (an emblematical reference, 
probably to the golden branch with its seven lamps), and from 
3 



34 GOD. 

Jesus Christ.' The style of this book sufficiently accounts for 
the Holy Spirit being called the 'seven spirits;' but no 
created spirit, or company of created spirits, is ever spoken of 
under that appellation ; and the place assigned to the seven 
spirits, between the mention of the Father and the Son, indi- 
cates with certainty that one of the sacred three, so eminent, 
and so exclusively eminent, in every dispensation, is intended. 

" The form of baptism next presents itself with demonstrative 
evidence on the two points before us — the personality and divi- 
nity of the Holy Spirit. It is the form of covenant by which 
the sacred three become our one or only G-od, and we become 
His people : ' Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the 
Holy Grhost.' In what manner is this text to be disposed of, 
if the personality of the Holy Ghost is denied ? Is the form of 
baptism to be so understood as to imply that baptism is in the 
name of one God, one creature, and one attribute ? The gross- 
ness of this absurdity refutes it, and proves that here, at least, 
there can be no personification. If all the three, therefore, are 
persons, are we to have baptism in the name of one G-od and 
two creatures ? This would be too near an approach to idola- 
try, or rather, it would be idolatry itself; for considering bap- 
tism as an act of dedication to G-od, the acceptance of G-od as our 
G-od, on our part, and the renunciation of all other deities and 
all other religions, what could a Heathen convert conceive of 
the two creatures, so distinguished from all other creatures, in 
heaven and in earth, and so associated with G-od himself as to 
form together the one name, to which, by that act, he was de- 
voted, and which he was henceforward to profess and honor, 
but that they were equally divine, unless special care were taken 
to instruct him that but one of the three was G-od, and the two 
others but creatures ? But of this care, of this cautionary in- 
struction, though so obviously necessary upon this theory, no 
single instance can be given, in all the writings of the apostles. 

"But other arguments are not wanting to prove both the 
personality and the divinity of the Holy Spirit. With respect 
to the former, 1. The mode of His subsistence in the sacred 
Trinity, proves His personality. He proceeds from the Father 
and the Son, and cannot, therefore, be either. To say that an 
attribute proceeds and comes forth would be a gross absurdity. 
2. Many passages of Scripture are wholly unintelligible, and 
even absurd, unless the Holy Spirit is allowed to be a person. 
For as those who take the phrase as ascribing no more than a 
.figurative personality to an attribute, make that attribute to 



GOD. 35 

be the energy, or power of God, they reduce such passages as 
the following to utter unmeaningness : ' God anointed Jesus 
with the Holy Ghost, and with power ;' that is, with the power 
of God and with power. ' That ye may abound in hope, 
through the power of the Holy Ghost;' that is, through the 
power of power. ' In demonstration of the Spirit and of 
power ;' that is, in demonstration of power and of power. 3. 
Personification of any kind is, in some passages in which the 
Holy Ghost is spoken of, impossible. The reality which this 
figure of speech is said to present to us is either some of the- 
attributes of God, or else the doctrine of the Gospel. Let this 
theory, then, be tried upon the following passages : ' He shall 
not speak of himself ; but whatsoever He shall hear, that shall 
he speak.' What attribute of God can here be personified ? 
And if the doctrine of the Gospel be arrayed with personal 
attributes, where is there an instance of so monstrous a prosopo- 
poeia as this passage would exhibit ?— the doctrine of the Gos- 
pel, 'not speaking of himself,' but speaking 'whatsoever He 
shall hear.' * The Spirit maketh intercession for us.' What 
attribute is capable of interceding, or how can the doctrine of 
the Gospel intercede ? Personification, too, is the language of 
poetry, and takes place naturally, only in excited and elevated 
discourse ; but if the Holy Spirit be a personification, we find 
it in the ordinary and cool strain of mere narration and argu- 
mentative discourse, in the New Testament, and in the most 
incidental conversations. ' Have ye received the Holy Ghost 
since ye believed ? We have not so much as heard whether 
there be any Holy Ghost.' How impossible it is here to extort, 
by any process whatever, even the shadow of a personification 
of either any attribute of God, or of the doctrine of the Gospel ! 
So again : ' The Spirit said unto Philip, Go near and join thy- 
self to this chariot. 5 Could it be an attribute of God which 
said this, or could it be the doctrine of the Gospel ? Finally, 
that the Holy Ghost is a person, and not an attribute, is proved 
by the use of masculine pronouns and relatives, in the Greek 
of the New Testament, in connection with the neuter noun 
(Spirit), and also, by many distinct personal acts being as- 
cribed to Him, as ' to come,' ' to go,' ' to be sent,' ' to teach,' 
' to guide,' * to comfort,' * to make intercession,' i to bear wit- 
ness,' c to give gifts,' ' dividing them to every man as He 
will,'' 'to be vexed,' 'grieved,' and 'quenched.' These can- 
not be applied to the mere fiction of a person, and they, there- 
fore, establish the Spirit's true personality. 

" Some additional arguments to those before given to estab- 



36 god. 

lish the divinity of the Holy Ghost, may also be adduced. 
The first is taken from His being the subject of blasphemy : 
' The blasphemy against the Holy Ghost shall not be forgiven 
unto men.' This blasphemy consisted in ascribing his mira- 
culous works to Satan ; and that he is capable of being blas- 
phemed proves Him to be as much a person as the Son ; and 
it proves Him to be divine, because it shows that He may be 
sinned against, and so sinned against that the blasphemy shall 
not be forgiven. A person he must be, or He could not be 
, blasphemed : a divine person He must be to constitute this blas- 
phemy a sin against Him, in the proper sense, and of so malig- 
nant a kind as to place it beyond the reach of pardon. He is 
called God : ' Why hath Satan filled thine heart, to lie unto 
the Holy Ghost? Why hast thou conceived this in thine heart ? 
Thou hast not lied unto men, but unto God.' Ananias is said 
to have lied particularly ' unto the Holy Ghost,' because the 
apostles were under his special direction, in establishing the 
temporary regulation among Christians, that they should have 
all things in common : the detection of the crime itself was a 
demonstration of the divinity of the Spirit, because it showed 
His omniscience, His knowledge of the most secret acts. In 
addition to the proof of His divinity, thus afforded by this his- 
tory, He is also called God : ' Thou hast not lied unto men, 
but unto God.' He is also called the Lord : ' Now, the Lord 
is that Spirit.' He is eternal: 'The eternal Spirit.' Omni- 
presence is ascribed to Him : ' Your body is the temple of the 
Holy Ghost.' 'As many as are led by the Spirit of God, they 
are the sons of God.' For, as all true Christians are His tem- 
ples, and are led by Him, He must be present to them at all 
times, and in all places. He is omniscient : ' The Spirit 
searcheth all things, yea, the deep things of God.' Here the 
Spirit is said to search or know ' all things' absolutely ; and 
then, to make this more emphatic, that he knows even 'the 
deep things of God ;' things hidden from every creature ; the 
depths of His essence, and the secrets of his counsels ; for, 
that this is intended appears from what immediately follows, 
where He is said to know the 'things of God,' as the spirit 
of a man knows the things of a man. Supreme majesty is 
also attributed to Him, so that to 'lie' to Him, to 'blas- 
pheme' Him, to 'vex' Him, to do Him 'despite,' are sins> 
and as such, render the offender liable to divine punishment. 
How impracticable, then, is it, to interpret the phrase, ' Holy 
Ghost,' as a paraphrasis for God himself! A Spirit, which is 
the Spirit of God, which is so often distinguished from the 



GOD. 37 

Father, which ' sees' and ' hears' the Father, which searches 
'the deep things' of God, which is 'sent' by the Father, 
which ' proceed eth' from Him, and who has special prayer 
addressed to Him at the same time as the Father, cannot, 
though 'one with Him,' be the Father; and that He is not 
the Son is acknowledged on all sides. As a divine person, our 
regards are, therefore, justly due to Him, as the object of wor- 
ship and trust, of prayer and blessing." 

Trinity in Unity. — The term trinity does not occur in the 
Bible, but no truth is more distinctly demonstrated than that 
embraced in the term. " The doctrine of the trinity is a mys- 
tery, but no one can show that it involves a contradiction." 
Many have undertaken to prove the doctrine untrue, but every 
attempt has resulted in failure and disappointment. Much 
learning has been pressed into this unholy service, yet the doc- 
trine stands unshaken, in all its native beauty, strength and 
orthodoxy, and so, will ever stand. 

" We learn from the fathers of the first three centuries, that the 
divinity of the Son and of the Holy Ghost was, from the days of the 
apostles, acknowledged by the catholic Church, and that those who 
maintained a contrary opinion were considered as heretics ; and as every- 
one knows that neither the divinity of the Father, nor the unity of the 
Godhead, was ever called in question at any period ; it follows that the 
doctrine of the Trinity in Unity has been, in substance, in all its consti- 
tuent parts, always known among Christians. In the fourth century 
this doctrine became the subject of eager and general controversy ; and 
it was not till then that it was particularly discussed. While there was 
no denial or dispute, proof and defense were unnecessary. Nunquid 
enim perfecte de Trinitate tractaturn est, antequam oblatrarent Ariani. 
But this doctrine is positively mentioned as being admitted among 
catholic Christians, by writers who lived long before that age of con- 
troversy. Justin Martyr, in refuting the charge of atheism urged 
against Christians, because they did not believe in the gods of the 
heathen, expressly says : ' We worship and adore the Father, and the 
Son, who came from Him and taught us these things, and the prophetic 
Spirit;' and soon after, in the same apology, he undertakes to show the 
reasonableness of the honor paid by Christians to the Father, in the 
first place ; to the Son, in the second ; and to the Holy Ghost, in the 
third ; and says, that their assigning the second place to a crucified man 
was by unbelievers denominated madness, because they were ignorant, 
of the mystery which he then proceeds to explain. Athenagoras, in 
replying to the same charge of atheism urged against Christians, because 
they refused to worship the false gods of the heathen, says : ' Who 
would not wonder when he knows that we, who call upon God the 
Father, and God the Son, and God the Holy Spirit, showing their power 
in the unity and their distinction in order, should be called atheists ?' 



38 GOD. 

Clement of Alexandria not only mentions three divine persons, but in- 
vokes them as one only God. Praxeas, Sabellius, and other Unitarians, 
accused the orthodox Christians of tritheism, which is of itself a clear 
proof that the orthodox worshipped the Father, the Son, and the Holy 
Ghost ; and though in reality they considered these three persons as 
constituting the one true God, it is obvious that their enemies might 
easily represent that worship as an acknowledgment of three Gods. 
Tertullian, in writing against Praxeas, maintains that a Trinity, rationally 
conceived, is consistent with truth ; and that Unity, irrationally con- 
ceived, forms heresy. He had before said, in speaking of the Father, 
Son, and Holy Ghost, that ' there are three of one substance, and of one 
condition, and of one power, because there is one God :' and he after- 
wards adds, * The connection of the Father in the Son, and of the Son 
in the Comforter, makes three united together, the one with the other, 
which three are one thing, not one person ; as it is said, I and the 
Father are one thing with regard to the unity of substance, not to the 
singularity of number :' and he also expressly says, ' The Father is 
God, the Son is God, and the Holy Ghost is God ;' and again, ' The 
Father, the Son, and the Holy Ghost, believed to be three, constitute 
one God.' And in another part of his works he says, 'There is a Tri- 
nity of one Divinity, the Father, and the Son, and the Holy Ghost.' 
And Tertullian not only maintains these doctrines, but asserts that they 
were prior to any heresy, and had indeed been the faith of Christians from 
the first promulgation of the Gospel. To these writers of the second 
century we may add Origen and Cyprian, in the third ; the former of 
whom mentions baptism (alluding to its appointed form) as ' the source 
and fountain of graces to him who dedicates himself to the divinity of 
the adorable Trinity.' And the latter, after reciting the same form of 
baptism, says, that * by it Christ delivered the doctrine of the Trinity, 
unto which mystery or sacrament the nations were to be baptized.' It 
would be easy to multiply quotations upon this subject, but these are 
amply sufficient to show the opinions of the fathers, and to refute the 
assertion that the doctrine of the Trinity was an invention of the fourth 
century. To these positive testimonies may be subjoined a negative 
argument : those who acknowledged the divinity of Christ and of the 
Holy Ghost are never called heretics by any writer of the first three 
centuries ; and this circumstance is surely a strong proof that the doc- 
trine of the Trinity was the doctrine of the primitive Church ; more 
especially, since the names of those who first denied the divinity of Christ 
and of the Holy Ghost, are transmitted to us as of persons who dissented 
from the common faith of Christians. 

" But while we contend that the doctrine of the Trinity in Unity is 
founded in Scripture, and supported by the authority of the early Chris- 
tians, we must acknowledge that it is not given to man to understand 
in what manner the three persons are united, or how, separately and 
jointly, they are God. It would, perhaps, have been well, if divines, in 
treating this awful and sublime subject, had confined themselves to the 
expressions of Scripture ; for the moment we begin to explain it, beyond 
the written word of God, we plunge ourselves into inextricable difficult 



GOD. 39 

ties. And how can it be otherwise ? Is it to be expected that our 
finite understandings should be competent to the full comprehension of 
the nature and properties of an infinite Being? ' Can we find out the 
Almighty to perfection,' or penetrate into the essence of the Most High? 
' God is a Spirit,' and our gross conceptions are but ill adapted to the 
contemplation of a pure and spiritual Being. We know not the essence 
of our own mind, nor the precise distinction of its several faculties ; and 
why, then, should we hope to comprehend the personal characters which 
exist in the Godhead ? ' If I tell you earthly things, and you under- 
stand them not, how shall ye understand if I tell you heavenly things ?' 
When we attempt to investigate the nature of the Deity, whose existence 
is commensurate with eternity ; by whose power the universe was cre- 
ated, and by whose wisdom it is governed; whose presence fills all 
space, and whose knowledge extends to the thoughts of every man in 
every age, and to the events of all places, past, present and to come ; 
the mind is quickly lost in the vastness of these ideas, and unable to 
find any sure guide to direct its progress ; it becomes at every step 
more bewildered and entangled in the endless mazes of metaphysical 
abstraction. ' God is a God that hideth himself.' ' We cannot, by 
searching, find out God.' ' Behold, God is great, and we know Him 
not.' '■ Such knowledge is too wonderful and excellent for us ; it is 
high ; we cannot attain unto it.' It is for us, simply and in that docile 
spirit which becomes us, to receive the testimony of God, as to himself; 
and to fix ourselves upon that firmest of all foundations, and most 
rational of all evidences — 'Thus saith the Lord.' " 



CHAPTER II. 



CREATION AND FALL OF MAN. 

The fall of man, and the consequent depravity of his nature, 
are doctrines conspicuously set forth in the Bible. They con- 
stitute the grand nucleus of the Grospel scheme — they form 
the foundation upon which the whole edifice of Biblical Theo- 
logy is erected. For if man be not a fallen and depraved crea- 
ture, the Bible is a falsity, and its teachings are absurd and 
fabulous. If these doctrines be not true, sin has never entered 
into t-he world, and man is still innocent and holy ; for thus 
came he from the hands of his Creator. Without these doc- 
trines the legal and typical ceremonies of the Old Testament, 
are unmeaning and useless : the sacrifice of Christ answers no 
purpose ; repentance and faith, are entirely nugatory ; and 
justification and pardon, are out of the question. 

The following effects have been produced by the fall : 1. 
The introduction of sin, with all its deplorable consequences, 
into the world. 2. The influx of the whole train of natural 
evils, with which our race are at present afflicted ; such as 
sickness, disease, famine, and death; together with all the sor- 
rows, misfortunes, and accidents, to which we are exposed. 3. 
The loss, upon our part, of the divine image and favor, insomuch 
that our natures are represented as " only evil, and that con-, 
tinually." 4. The subversion of the moral and intellectual 
powers of man, involving him in ignorance, error, and de- 
pravity. 

This being the true condition of man, it is evident that his 
position is a false one, and not such as was contemplated and 
intended in his original creation. And that, while in this 
state, he is doing violence to the divine economy, and to the 
original law of his being, and consequently, without deliver- 
ance from this position, he must exist in a state of insecurity 
and unhappiness forever. 



CREATION AND FALL OF MAN. 41 

From these considerations we may also learn the importance 
of that evangelical dispensation, which has provided for the 
world a Savior and Redeemer, capable of restoring man to the 
favor of his God. And which stipulates that the counteracting 
effects of the atonement and redemption, shall be coextensive 
with the curse of the fall, upon terms accessible to every indi- 
vidual. In support of the views above expressed, we quote the 
following Scriptures : " Wherefore, as by one man sin entered 
into the world, and death by sin ; so death passed upon all 
men, for that all have sinned." " But not as the offence, so 
also, is the free gift. For if through the offence of one many 
be dead ; much more the grace of God, and the gift by grace, 
which is by one man, Jesus Christ, hath abounded unto many. 
And not as it was by one that sinned, so is the gift: for the 
judgment was by one to condemnation, but the free gift is of 
many offences unto justification. For if by one man's offence, 
death reigned by one ; much more they which receive abund- 
ance of grace, and of the gift of righteousness, shall reign in 
life by one, Jesus Christ. Therefore, as by the offence of one, 
judgment came upon all men to condemnation ; even so by the 
righteousness of one, the free gift came upon all men, unto jus- 
tification of life. For as by one man's disobedience many were 
made sinners ; so by the obedience of one shall many be 
made righteous." 

Creation. 

Man created. — "And God said, Let us make man in our 
image, after our likeness ; and let them have dominion over the 
fish of the sea, and over the fowl of the air, and over the cattle, 
and over all the earth, and over every creeping thing, that 
creepeth upon the earth. So Grod created man in His own 
image ; in the image of G-od created He him ; male and female, 
created He them. 

The substance of which man was formed. — " And the Lord 
God formed man of the dust of the ground, and breathed into 
his nostrils the breath of life, and man became a living soul. 

Woman made.— u kri(\ the Lord God said, It is not good 
that man should be alone ; I will make him an help meet for 
him. 

"And the Lord God caused a deep sleep to fall upon Adam, 
and he slept : and he took one of his ribs, and closed up the flesh 
instead thereof. And the rib which the Lord God had taken 



42 CREATION AND FALL OF MAN. 

from man, made he a woman, and brought her unto the man. 
And Adam said, This is now bone of my bones, and flesh of 
my flesh : she shall be called Woman, because she was taken 
out of Man. Therefore shall a man leave his father and his 
mother, and shall cleave unto his wife : and they shall be one 
flesh. And they were both naked, the man and his wife, and 
were not ashamed. 

Marts dominion, Sfc. — 'And G-od blessed them, and G-od 
said unto them, Be fruitful, and multiply, and replenish the 
earth, and subdue it ; and have dominion over the fish of the 
sea, and over the fowl of the air, and over every living thing 
that moveth upon the earth. 

Marts sustenance. — " And G-od said, Behold, I have given 
you every herb bearing seed, which is upon the face of all 
the earth, and every tree, in the which is the fruit of a tree 
yielding seed ; to you it shall be for meat. 

God inspects His work. — 'And G-od saw every thing that 
He had made, and behold, it was very good. 

The Garden of Eden. — "And the Lord God planted a G-ar- 
den eastward in Eden ; and there He put the man whom He had 
formed. And out of the ground made the Lord G-od to grow, 
every tree that is pleasant to the sight, and good for food ; the 
Tree of Life also, in the midst of the G-arden, and the Tree of 
Knowledge of Good and Evil. And a river went out of Eden 
to water the G-arden ; and from thence it was parted and be- 
came into four heads. The name of the first is Pison : that 
is it which compasseth the whole land of Havilah, where there 
is gold ; and the gold of that land is good : there is bdellium 
and the onyx-stone. And the name of the second river is 
G-ihon : the same is it that compasseth the whole land of 
Ethiopia. And the name of the third river is Hiddekel : that 
is it which goeth toward the east of Assyria. And the fourth 
river is Euphrates. 

Man placed in the Garden — the command — the warning. — 
"And the Lord G-od took the man, and put him into the G-ar- 
den of Eden, to dress it and to keep it. And the Lord G-od 
commanded the man, saying, Of every tree of the Garden thou 
mayest freely eat. But of the Tree of the Knowledge of Good 
and Evil, thou shalt not eat of it, for in the day that thou 
eatest thereof, thou shalt surely die. 



CREATION AND FALL OF MAN. 43 



The Fall. 



Temptation of the Woman. — " Now the serpent was more 
subtle than any beast of the field, which the Lord God had 
made. And he said unto the woman, Yea, hath Grod said, Ye 
shall not eat of every tree of the Garden ? And the woman 
said unto the serpent, We may eat of the fruit of the trees of 
the Garden : but of the fruit of the tree which is in the 
midst of the Garden, God hath said, Ye shall not eat of it, 
neither shall ye touch it, lest ye die. And the serpent said 
unto the woman, Ye shall not surely die : for God doth know 
that in the day ye eat thereof, then your eyes shall be opened, 
and ye shall be as gods, knowing good and evil. 

The woman yields to the temptation, eats herself, and gives 
to her husband, and he eats. — "And when the woman saw that 
the tree was good for food, and that it was pleasant to the eyes, 
and a tree to be desired to make one wise, she took of the 
fruit thereof, and did eat ; and gave also unto her husband 
with her, and he did eat. And the eyes of them both were 
opened, and they knew that they were naked ; and they sewed 
fig-leaves together, and made themselves aprons. 

The Consequence. 

The man and the woman conceal themselves. — "And they 
heard the voice of the Lord God walking in the Garden in the 
cool of the day ; and Adam and his wife hid themselves from 
the presence of the Lord God, amongst the trees of the Garden. 

Adam, is called. — "And the Lord God called unto Adam, 
and said unto him, Where art thou ? 

Adam comes forth and answers. — "And he said, I heard 
thy voice in the Garden, and I was afraid, because I was 
naked ; and I hid myself. 

God examines the man and the woman. — "And He said, 
Who told told thee that thou wast naked ? Hast thou eaten of 
the tree, whereof I commanded thee that thou shouldest not 
eat ? And the man said, The woman whom thou gavest to be 
with me, she gave me of the tree, and I did eat. And the Lord 
God said unto the woman, What is this that thou hast done ? 
And the woman said, The serpent beguiled me, and I did eat, 



44 CREATION AND FALL OF MAN. 

The punishment. 

Punishment of the serpent.- — "And the Lord (rod said unto 
the serpent, Because thou hast done this, thou art cursed 
above all cattle, and above every beast of the field : upon thy 
belly shalt thou go, and dust shalt thou eat, all the days of 
thy life : and I will put enmity between thee and the woman, 
and between thy seed and her seed ; it shall bruise thy head, 
and thou shalt bruise His heel. 

Punishment of the woman. — " Unto the woman He said, I 
will greatly multiply thy sorrow, and thy conception : in sor- 
row thou shalt bring forth children ; and thy desire shall be to 
thy husband, and he shall rule over thee. 

Punishment of the man. — "And unto Adam He said, Be- 
cause thou hast hearkened unto the voice of thy wife, and 
hast eaten of the tree of which I commanded thee, saying, 
Thou shalt not eat of it : cursed is the ground for thy sake ; 
in sorrow shalt thou eat of it all the days of thy life : thorns 
also, and thistles, shall it bring forth to thee ; and thou shalt 
eat the herb of the field. In the sweat of thy face shalt thou 
eat bread, till thou return unto the ground, for out of it wast 
thou taken : for dust thou art, and unto dust shalt thou re- 
turn. 

Subsequent to the fall. 

The man and woman clothed. — " Unto Adam also, and to 
his wife, did the Lord Grod make coats of skins, and clothed 
them. 

The Tree of Life protected from manh approaches. — "And 
the Lord Grod said, Behold, the man is become as one of us, to 
know good and evil : and now, lest he put forth his hand, and 

TAKE ALSO, OF THE TREE OF LlFE, AND EAT, AND LIVE FOREVER J 

therefore, the Lord Grod sent him forth from the Grarden of 
Eden, to till the ground from whence he was taken. So He 
drove out the man : and He placed at the east of the Grarden 
of Eden, cherubims, and a flaming sword, which turned every 
way, to keep the way of the Tree of Life." 

However grand and imposing we may regard the other 
works of creation to be, when we come to contemplate the 



CREATION AND FALL OF MAN. 45 

creation of man, we see what is vastly more grand and impos- 
ing still ; because it is the most important part of the six 
days' work. "God, proceeding to create man, does it, as it 
were, with deliberation and consultation ; using a phraseology 
which He had not used, with regard to any other creature ; 
thereby showing the excellency of man, above every other 
being which He had made ; by which it appears, that all the 
three hypostases, which still ' bear witness in heaven,' were 
peculiarly concerned in his creation : for God did not speak 
thus to angels ; who, although they were present, and re- 
joiced at the creation of the universe, yet had no hand therein. 

u In oup image, after our likeness — two words signifying 
the same thing. Here we see the excellency of man above 
all other creatures of this world, none of which are said to be 
made after the image or likeness of God. Indeed, his pre- 
eminence above the brute creatures, and his high destination, 
are apparent in the very form of his body. It is however, in 
the sdul of man, that we must look for the divine image ; and 
here we may easily discern it. With an habitual conformity 
of all his powers to the will of God ; his understanding 
clearly discerning, his judgment entirely approving, his will 
readily choosing, and his ' affections cordially embracing, his 
chief good ; without error in his knowledge ; disorder in his 
passions ; or irregularity, or inordinancy, in his appetites ; 
his senses also, being all inlets of wisdom and enjoyment, and 
all his faculties of body and mind, subservient to the glory of 
God and his own felicity." 

God prepared a place of abode for a creature of such high 
destination : He planted a Garden eastward in Eden, in 
which grew every tree that is pleasant to the sight, and good 
for food. " Every beautiful tree or plant, which for shape, 
color or fragrance, delights the senses ; such as flowering 
shrubs, &c. And all fruit-trees, whether of the pulpy fruits, 
as apples, &c, or of the kernel or nut kind, such as dates, 
and nuts of different sorts ; together with all esculent vegeta- 
bles." There grew the Tree of Life, to which man had free 
access : the use of this tree was intended as a means of pre- 
serving the body of man, in a state of continual vital energy, 
and as an antidote against death. There also, grew another 
tree in the Garden, called the Tree of Knowledge of Good and 
Evil : the use of this tree, man was forbidden, and warned 
that "in the day that thou eatest thereof, thou shalt surely 
die." God having made man and placed him in this delight- 
ful abode, had a right to impose upon him such conditions as 



46 CREATION AND FALL OF MAN. 

He thought proper — how easy are the conditions— how per- 
fectly easy for man to observe them ! God intended by forbid- 
ding man the use of the Tree of Knowledge of Good and Evil, 
constantly to remind him that he was a creature, and that to 
Him he owed obedience. This was (rod's law to man, and as 
long as he obeyed it, so long he remained in the Garden, 

INNOCENT PURE IMMORTAL. 

But the Spoiler came. " Now, the serpent was more sub- 
tle," &c. ■' The tempter here is the devil : a malignant spirit ; 
by creation an angel of light, and an immediate attendant on 
God ; but by sin become an apostate, and a rebel against God. 
Multitudes fell, but this was the ringleader. No sooner was 
he a sinner than a satan ; no sooner a traitor, than a tempter, 
enraged against Grod, and envious of man. He knew he 
could not destroy man, but by debauching him, and so to 
separate between him and Grod. 

"The subtlety of satan is seen, 1. In his assaulting the 
weaker vessel : though the woman was perfect in her kind, 
we may suppose her inferior to Adam, in knowledge, strength, 
and presence of mind. 2. To discourse with her when alone : 
had she kept close to Adam, she had not been so much exposed. 
Z. He took advantage by finding her near the forbidden tree. 
4. Satan tempted Eve, that by her he might tempt Adam ; so 
he tempted Job by his wife, and Christ by Peter. His sub- 
tlety is shown by his sending temptations by unsuspected 
hands, and theirs that have most interest in, and influence 
upon us. 

"And he said unto the woman, .Yea, hath God said, Ye 
shall not eat of every tree of the Garden ?' Can it be that 
God, who has planted this Garden, with all these beautiful 
and fruitful trees, and hath placed you in it for your comfort, 
should deny you the fruit of it ? Surely you must either be 
mistaken, or God must be envious and unkind. His first 
object was by his insinuations, either to beget in them unbelief, 
as to the reality of the prohibition, and to persuade them that 
it would be no sin to eat of the fruit of the forbidden tree ; or 
to produce in them hard thoughts of God, in order to alienate 
their affections from Him. And such are generally, his first 
temptations still. What! has God, who has given you various 
appetites and passions, forbidden you to gratify them ? Surely, 
He has not : but if He has, He must be an unkind being. 
And how then, can you trust in, or love him ? 

The woman said — u with a view to defend the conduct of her 



CREATION AND FALL OF MAN. 47 

Maker towards them, against the insinuations of the tempter — 
' We may eat of the trees of the Garden' — of all the trees, 
except one. It is only concerning one, that God hath said, 
1 Ye shall not eat of it.' But when she adds, lest ye die, it 
is evident her faith begins to waver, and she inclines to doubt 
whether God would fulfil His threatening, which was not lest 
ye die, but In dying ye shall die ; that is, Ye shall sufely die. 

" The tempter, finding that the woman began to doubt 
whether eating the fruit was a crime, and if it were, whether 
punishment would follow, now became more bold in his attack, 
and giving God the lie direct, asserted roundly, ' Ye shall not 
surely die :' so far from it, you shall have much advantage 
from eating of this tree. He suits the temptation to the pure 
state they were now in ; proposing to them, not any carnal 
pleasure, but intellectual delights. 1. 'Your eyes shall be 
opened ;' you shall have much more of the power and pleasure 
of contemplation, than you now have : your intellectual views 
shall be extended, and you shall see farther into things than 
you do now. 2. ' Ye shall be as Gods ;' beings of a higher 
order. 3. You shall ' know good and evil ;' that is, every 
thing that is desirable to be known. To support this part of 
the temptation, he abuses the name given to this tree. It was 
intended to teach the practical knowledge of good and evil; 
that is, of duty and disobedience, and it would prove the ex- 
perimental knowledge of good and evil ; that is, of happiness 
and misery. But he perverts the sense of it, and wrests it to 
their destruction, as if the tree would give them a speculative 
knowledge of the natures, kinds, and originals, of good and 
evil. And, 4. All this presently, * in the day ye eat there- 
of;' you will find a sudden and immediate change for the 
better. 

When the woman saw, u or perceived — but how ? certainly by 
believing Satan and disbelieving God. Here we see what her 
parley with the tempter ended in ; Satan at length gains his 
point: 1. By injecting into her mind unbelief respecting the 
divine declaration. 2. By the lust of the flesh ; she saw that 
the tree was good for food, agreeable to the taste and nutritive. 
3. By the lust of the eye : that it was pleasant to the- eye. 4. 
By the pride of life : a tree not only not to be dreaded, but to 
be desired to make one wise. In a similar way, Satan still 
tempts, and too often succeeds. By unbelief and their oivn 
lusts, men being tempted and drawn away from the fear and 
love of God, and obedience to His will, are enticed, ensnared, 
and finally overcome. 



48 CREATION AND FALL OF MAN. 

She ate and gave also to her husband with her. — " It is likely 
ho was not with her, when she was tempted ; but he came to 
her when she had eaten, and he was prevailed upon, by her, 
to eat likewise. And he did eat. This implied unbelief of 
(rod's word, and confidence in the devil's ; discontent with his 
present state, and an ambition of the honor which comes not 
from God. His sin was disobedience, as S't Paul terms it ; 
and that to a plain, easy, and express command ; which he 
knew to be a command of trial. He sins against light and 
love ; the clearest light and the dearest love, that ever sinner 
sinned against. The consequence of his sin was, that he in- 
volved all his posterity in sin and ruin : for he could not but 
know that he stood as a public person, and that his disobe- 
dience would involve all his seed. 

The eyes of them both were opened — " Of their minds and 
consciences, which hitherto had been closed and blinded, by the 
arts of the devil, were opened, as Satan had promised them, 
although in a very different sense. Now, when it was too late, 
they saw the happiness they had fallen from, and the misery 
they had fallen into. They saw God was provoked ; His favor 
forfeited, and His image lost. They felt a disorder in their own 
spirits, of which they had never before been conscious. They 
then, first became acquainted with shame, and made efforts to 
conceal it. See here what is commonly the folly of those that 
have sinned ; they are more solicitous to save their credit 
before men, than to obtain their pardon from God !" 

They heard the voice of the Lord God, &c. — In what form 
or manner God appeared to them, is a matter of no consequence, 
and cannot be determined from the text. " He came to con- 
vince and humble, not to amaze and terrify them. And they 
hid themselves, &o. — -A sad change ! Before they had sinned, 
when they heard the voice of the Lord God coming toward 
them, they would hasten to meet Him : but now, God was 
become a terror to them, and then, no marvel, they were 
become a terror to themselves. 

The Lord God called— -Where art thou? — " This inquiry 
after Adam, may be regarded as a gracious pursuit, in order 
to his recovery. If God had not called to him to reduce him, 
his condition had been as desperate as that of fallen angels." 
The means which God now employs to call the sinner to him- 
self, although diiferent to that employed in the case of Adam, 
in some particulars, yet is just as efficient. 

/ was afraid, because I was naked. — u He confesses his 
nakedness, which was evident ; but makes no mention of his 
sin. 



CREATION AND FALL OF MAN. 49 

Who told thee that thou wast naked? — " That is, how earnest 
thou to be sensible of thy nakedness, as thy shame ? ' Hast 
thou eaten of the tree?' Though Grod knows all our sins, yet 
He will know them from us, and requires from us an ingenuous 
confession of them ; not that He may be informed, but that we 
may be humbled. ' Whereof I commanded thee' to the con- 
trary. Sin appears most plain and most sinful when compared 
with the command of which it is a violation. 

What is this thou hast done ? — " Wilt thou confess thy fault ? 
Neither of them does this fully. Adam lays all the blame on 
his wife — l The woman whom thou gavest me to be with me' 
as my companion, 'she gave me of the tree.' The woman 
lays all the blame on the serpent — ' The serpent beguiled 
me.' 

God said unto the serpent. — il In passing sentence, God be- 
gins where the sin began, with the serpent ; which being the 
instrument of the devil's wiles and malice, is punished, as other 
beasts have been, when abused by the sin of man — ' Upon 
thy belly shalt thou go,' &c. 

I will put enmity, Sfc. — "The whole race of serpents are of all 
creatures the most disagreeable and terrible to mankind, and 
especially to women : but the devil, who beguiled the woman, 
and his angels, are here meant, who are hated and dreaded by 
all men ; even by those that serve them, but more especially 
by good men. 'And between thy seed' — all carnal and 
wicked men ; who in reference to this text, are called the 
children and seed of satan. And her seed, that is, her off- 
spring, first and principally Christ ; who, with respect to this 
promise, is termed, by way of eminence, her seed, whose alone 
work it is to bruise the serpent's head, to destroy the policy 
and power of the devil. But also secondly, all the members of 
Christ, all believers and holy men, are here intended, who 
are the seed of Christ and the implacable enemies of the devil 
and his works, and who overcome him by Christ's merit and 
power. 

It shall bruise thy head. — "The principal instrument of the 
serpent's fury and mischief, and of his defense ; and also, the 
chief seat of his life, which therefore, men chiefly strike at, and 
which, being upon the ground, a man may conveniently crush 
to pieces. Applied to satan. this denotes his subtlety and 
power, producing death, which Christ, the seed of the woman, 
destroys by taking away its sting, which is sin. 
4 



50 CREATION AND FALL OF MAN. 

Thou shalt bruise His heel — " The part which is most with- 
in the serpent's reach, and on which, being bruised by it, the 
serpent is provoked to fix his venomous teeth, but a part re- 
mote from the head and heart, and therefore, wounds there, 
though painful, are yet not deadly nor dangerous, if they be 
attended to in time. Understood of Christ, the seed of the 
woman, his heel means first, His humanity, whereby He trod 
upon the earth, and which the devil, through the instrument- 
ality of wicked men, bruised and killed ; and secondly, His 
people, his members, whom satan in divers ways, bruises, vexes 
and afflicts while they are on the earth, but cannot reach either 
Christ, their head in heaven, or themselves, when they shall 
be advanced thither. In this verse therefore, notice is given of 
a perpetual quarrel commenced between the kingdom of God 
and the kingdom of the devil, among men ; war is proclaimed 
between the seed of the woman and the seed of the serpent. 
It is the fruit of this enmity, 1. That there is a continual 
conflict between (rod's people and him. Heaven and hell 
can never be reconciled, no more can satan and a sancti- 
fied soul. 2. That there is likewise, a continual struggle, 
between the wicked aad the good. And all the malice of 
persecutors against the people of (rod, is the fruit of this 
enmity, which will continue while there is a godly man on 
this side heaven, and a wicked man on this side hell. But, 
3. A gracious promise -also, is here made of Christ, as the de- 
liverer of fallen man from the power of satan. By faith in this 
promise, our first parents, and the patriarchs, were justified and 
saved ; and to this promise, and the benefit of it, instantly 
serving Grod day and night, they hoped to come. 

Unto the woman He said, Sfc. — " Here is the sentence passed 
on the woman : she is condemned to a state of sorrow and sub- 
jection : proper punishments of a sin in which she had gratified 
her pleasure and her pride. ' Thy desire shall be to thy hus- 
band.' — One sense, in which this sentence may be taken, is — 
Thy desires shall be referred, or submitted, to thy husband's 
will and pleasure, to grant or deny them as he sees proper. 
She had committed a great sin, in compliance with her own 
desire, without asking her husband's advice or consent, as she 
ought to have done, in so weighty a matter, and therefore, she 
is thus punished. ' He shall rule over thee.' — Seeing for want 
of thy husband's rule and guidance thou wast beguiled, and 
didst abuse the power and influence I gave thee, by involving 
thy husband in sin, thou shalt now be brought to a lower 



CREATION AND FALL OF MAN. 51 

degree ; and whereas, thou wast made thy husband's equal, 
thou shalt henceforward, be his inferior. 

Unto Adam He said, Because thou hast hearkened to the 
voice of thy wife. — " Followed her counsel, contrary to my 
express command. He excused the fault by laying it on his 
wife, but God doth not admit the excuse : though it was her 
fault to persuade him to eat, it was his fault to hearken to her. 
— ' Cursed is the ground for thy sake.' It shall now yield 
both fewer and worse fruits, and not even those without more 
care and trouble to thy mind, and «the minds of thy posterity, 
and more labor to your bodies, than otherwise would have 
been requisite. Fruitfulness of the earth, was its blessing for 
man's service — and now barrenness is its curse, for man's 
punishment. 

In the sweat of thy face shalt thou eat bread. — "His busi- 
ness before he sinned, was a constant pleasure to him ; but 
now, his labor shall be a weariness. ' Unto dust shalt thou 
return' — Thy body shall be forsaken by thy soul, and become 
itself dust ; it shall be lodged in the grave, and mingle with the 
dust of the earth. 

And the Lord God said — "In his own eternal mind : 'Be- 
hold, the man is become as one of us !' See what he has got, 
what advantages, by eating forbidden fruit ! This is said to 
humble them, and to bring them to a sense of their sin ; that 
seeing themselves thus wretchedly deceived by following the 
devil's counsel, they might henceforth, pursue the happiness 
God offered in the way He prescribed. 

Lest he take also, of the Tree of Life, and eat, and live 
forever. — "This alludes to the immortality of his body, which 
man had forfeited by his sin. That must now die; a realiza- 
tion that it was not to experience, in its sinless state. Here 
we see the awful consequences resulting from the violation 
of God's command ! 

He drove out the man; and He placed at the east of the Garden 
of Eden, Cherubim and a flaming sword which turned every 
way, to keep the way of the Tree of Life. — "I suppose the Che- 
rubim were emblematical representations of the eternal power 
and Godhead of the Almighty. These angelic beings were 
employed in guarding the entrance to paradise, and keeping 
the way of, or road to, the Tree of Life. By the " flaming 
sword which turned every way," or flame folding back upon 



52 CREATION AND FALL OF MAN. 

itself, we may understand the formidable appearances which 
these cherubim assumed, in order to render the passage to 
the Tree of Life, inaccessible. 

" Thus terminates this tragedy of tragedies— a tragedy in 
which all the actors are slain, and the whole universe ruined ! 
The serpent, so called, degraded. The woman cursed with 
pains, miseries and a subjection to the will of her husband, 
which was not originally designed. The man, the lord of this 
lower world, doomed to incessant labor and toil. And the 
earth itself, cursed for man's sake. To complete all, the Garden 
of Pleasure is interdicted, and this man who was made after 
the image of God, and who would be like Him, shamefully 
expelled from a place where pure spirits alone could dwell." 
What a wreck ! Yet, in the midst of wrath, God remembers 
mercy, and a promise of redemption from this degraded and 
cursed state is made through HIM, who in the fullness of time, 
is to be made flesh ; and who, by dying for the sin of the 
world, shall place man in that condition whereby he may be 
restored to ALL that he has lost by the fall. In order that they, 
who will avail themselves of the benefits of God's plan of sal- 
vation, may distinguish themselves from those who will not, 
God has founded His Church, and requires them to become 
members of it. 



CHAPTER III, 

CHURCH OF GOD. 
DISPENSATION OP THE FATHER. 



SECTION I. 

HEBREWS. 

It is true that in the examination of the earliest periods of the 
world's history, there are but few traces of the existence of any 
regularly organized system of religious worship, which would 
clearly indicate the establishment of what might be termed a 
Church organization ; yet we cannot consistently doubt but 
that some such organization did exist, though in a very subor- 
dinate sense. The religious worship of the primitive ages, 
seems to have been exclusively confined to the different fami- 
lies who, in the midst of existing corruptions, still cherished 
the knowledge of the true God. And yet we are led to infer, 
from the very nature of this primitive religion, that there 
existed an instituted form of worship, approximating, in a re- 
mote degree, the idea of a Church organization. We know 
that sacrifices were offered, and that religious duties were in- 
culcated by holy men ; and we are impelled to the conclusion, 
that these institutions had their origin in a divine appointment ; 
for, to suppose the contrary, would involve the absurdity of 
imagining that the Almighty had left man to guess at that 
form of religion which would be acceptable to Him, and that 
his conjectures had proved successful. If, therefore, God did 
appoint a system of religion for man, He must have clothed it 
with some visible form, some external organization ; otherwise 
it would have lost its authority, and failed in its perpetuation 
among men. Hence, we conclude, that the Church of God, 
though in a very simple form, must have been coeval with the 
earliest history of man. 



54 CHURCH OF GOD. 

In tracing the progress of the Church farther down, through 
the patriarchal ages, we reach a point where all inference may 
be dismissed, and the clearest evidences of the institution of a 
Church, are arrived at : we allude, of course, to the calling of 
Abraham, in whose seed, all the nations were to be blessed. 

Abram, (a high father,) the first member of the Church of 
God, as at present organized, was born at Ur, a city of Chal- 
dea, A.M. 2008. From his great faith and ready obedience, 
he is called " The Friend of God," the " Father of the Faith- 
fill." 

The call of Abram is very striking and impressive : " Get 
thee out of thy country, and from thy kindred, and from thy 
father's house, into a land that I will shew thee, and I will 
make of thee a great nation, and I will bless thee, and make 
thy name great, and thou shalt be a blessing. And T will bless 
them that bless thee ; and in thee shall all the families of the 
earth be blessed." In obedience to this command, Abram took 
his family and departed ; " and they went forth to go into the 
land of Canaan ; and into the land of Canaan they came." 
"And the Lord appeared unto Abram and said, Unto thy seed 
will I give this land : and there builded he an altar unto the 
Lord ." A famine which occurred in the land of Canaan, about 
this time, made it necessary for Abram to go into Egypt, where 
there was plenty. After his return into the land of Canaan, 
between Bethel and Hai, the Lord again appeared to him and 
said, "Lift up now thine eyes, and look from the place where 
thou art, northward and southward, and eastward and west- 
ward : for all the land which thou seest, to thee will I give it, 
and to thy seed forever. And I will make thy seed as the dust 
of the earth: so that if a man can number the dust of the 
earth, then shall thy seed also be numbered. Arise, walk 
through the land, in the length of it, and in the breadth of it: 
for I will give it unto thee. Then Abram removed his tent to 
Hebron, and built there an altar to the Lord." 

Upon the renewal of the promise of God, Abram made known 
his great desire for children, and laments, that for want of 
children, Eliezer would be his heir : God assured him that He 
would give him an heir, and, in confirmation of His promise, 
"brought him forth abroad, and said, Look now toward hea- 
ven, and tell the stars, if thou be able to number them. And 
He said unto Him, So shall thy seed be. And he believed in 
the Lord, and He counted it to him for righteousness. And 
He said unto him, I am the Lord that brought thee out of Ur, 
of the Chaldees* to give thee this land to inherit it. And he 



CHURCH OF GOD. 55 

said, Lord God, whereby shall I know that I shall inherit it ? 
And He said unto him, Take me an heifer of three years old, 
and a she-goat of three years old, and a ram of three years 
old, and a turtle-dove, and a young pigeon. And he took 
unto him all these, and divided them in the midst, and laid 
each piece, one against another ; but the birds divided he not. 
And when the fowls came down upon the carcases, Abram 
drove them away And when the sun was going down, a deep 
sleep fell upon Abram ; and lo, an horror of great darkness 
fell upon him. And He said unto Abram, Know of a surety, 
that thy seed shall be a stranger, in a land that is not theirs, 
and shall serve them ; and they shall afflict them four hundred 
years. And also, that nation whom they shall serve, will I 
judge ; and afterwards, they shall come out with great sub- 
stance. And thou shalt go to thy fathers in peace ; thou shalt 
be buried in a good old age. But in the fourth generation, they 
shall come hither again ; for the iniquity of the Amorites, is 
not yet full. And it came to pass, that when the sun went 
down, and it was dark, behold, a smoking furnace and a burn- 
ing lamp, that passed between those pieces. Tn the same day 
the Lord made a covenant with Abram, saying, Unto thy seed 
have I given this land, from the river of Egypt, unto the great 
river Euphrates. 

"And when Abram was ninety years old and nine, the Lord 
appeared to Abram, and said unto him, I am the Almighty 
Grod ; walk before me, and be thou perfect. And I will make 
my covenant between me and thee ; and I will multiply thee 
exceedingly. And Abram fell on his face : and Grod talked with 
him, saying, As for me, behold my covenant is with thee, and 
thou shalt be a father of many nations. Neither shall thy name 
any more be called Abram ; but thy name shall be Abraham, 7 ' 
(the father of a great multitude;) "for a father of many 
nations have I made thee. And I will make thee exceeding- 
fruitful, and I will make nations of thee, and kings shall come 
out of thee. And I will establish my covenant between me 
and thee, and thy seed after thee, in their generations, for an 
everlasting covenant, to be a Grod unto thee, and to thy seed after 
thee. And I will give unto thee, and to thy seed after thee, the 
land wherein thou art a sfranger, all the land of Canaan, for 
an everlasting possession ; and I will be their Grod." 

"As soon as Adam had broken the covenant given him, a pro- 
mise of a final deliverance from the evils incurred by the breach 
of it was made: 'The seed of the woman shall bruise the serpent's 
head.' This promise was the foundation of that transaction 



56 CHURCH OF GOD. 

which Almighty God, in treating with Abraham, condescends 
to call i my covenant with thee,' and which, upon this author- 
ity, has received, in theology, the name of the Abrahamic 
covenant. Upon the one part, Abraham, whose ' faith was 
counted to him for righteousness,' received this charge from 
God, ' Walk before me and be thou perfect;' upon the other 
part, the God whom he believed, and whose voice he obeyed, 
beside promising other blessings to him and his seed, uttered 
these significant words, ' In thy seed shall all the families of 
the earth be blessed.' In this transaction, then, there was the 
essence of a covenant ; for there were mutual stipulations be- 
tween two parties ; and there was superadded, as a seal of the 
covenant, the rite of circumcision, which being prescribed by 
God, was a confirmation of His promise to all who complied 
with it, and being submitted to by Abraham, was, on his part, 
an acceptance of the covenant. 

"Abraham is to be regarded as standing in a federal or co- 
venant relation, not only to his natural seed, but especially 
and eminently to all believers. S't Paul says : ' The Gospel 
was preached to Abraham, saying, In thee shall all nations be 
blessed.' ' Abraham believed in God, and it was accounted to 
him for righteousness ;' in other words, he was justified. A 
covenant of gratuitous justification through faith, was made 
him and his believing descendants ; and the rite of circum- 
cision, which was not confined to his posterity by Sarah, but 
appointed in every branch of his family, was the sign or sacra- 
ment of this covenant of grace, and so remained till it was dis- 
placed by baptism, as appointed by Christ. Wherever that 
sign was, it declared the doctrine, and offered the grace, of this 
covenant — free justification by faith, and its glorious results to 
all the tribes that proceeded from Abraham. This same grace 
is offered to all, by this same Gospel, who become 'Abraham's 
seed,' his spiritual children, with whom the covenant is estab- 
lished, through the same faith, and are thus made ' the heirs 
with him, of the same promise.' " 

A general survey of the different periods of the Church's 
history will at once, convince us of the impossibility of deter- 
mining the precise time at which one dispensation ends and 
another begins ; for the reason, that the precepts of the pre- 
ceding, pass into the succeeding dispensation : the form of 
worship alone is changed, and even that is left to grow out of 
use, and is not abolished suddenly. Thus, the patriarchal 
Church ended with the family of Jacob, and almost perished 
during the Egyptian bondage of that family. From the de- 



CHURCH OF GOD. 57 

cline of this old and simple system of religion, there germi- 
nated a new one, more perfect and complicated, but destined at 
length, to be superseded by that glorious evangelical dispen- 
sation, which is the climax and perfection of the whole — the 
embodiment of the precepts of all. 

The birth and calling of Moses, during the bondage of 
Egypt, are the two prominent events which mark the com- 
mencement of the ceremonial, or, Hebrew dispensation of reli- 
gion. It appears from the sacred history, that the Almighty 
had chosen this remarkable man from his birth, and prepared 
him by a series of extraordinary providences and divine mani- 
festations, to be the deliverer and law-giver of His people. 

When the set time had come, God appeared to Moses in the 
I* burning bush," and appointed him the leader and deliverer 
of His oppressed and chosen people. He commissioned him, 
in connection with Aaron his brother, to repair to the court of 
Pharaoh, and to demand the immediate release of the Israelites 
from the galling bondage in which they were Held by him. 
Upon Pharaoh's refusal to obey the divine requirement, there 
ensued a series of magnificent displays of the vindictive power 
of Grod, in the punishment of the refractory prince and the 
people of Egypt. Pharaoh becoming convinced at length, of 
the impropriety and fruitlessness of his course, determined to 
let the captives go. They consequently, made all necessary 
arrangements, and prepared for their departure from this land 
of darkness and oppression. The night preceding their exodus, 
however, was marked by one of those tremendous and start- 
ling displays of divine energy, in behalf of the oppressed Is- 
raelites, which not only served to establish and confirm their 
faith in Grod, but to constitute a basis upon which the super- 
structure of their future Church organization was to be erected. 
An institution of ceremonial rites was established, in comme- 
moration of the event, and constant appeals were subsequently 
made to it, for awakening the gratitude, and commanding the 
obedience of the people : this is termed the Passover, in which 
the destroying angel passed over the Israelites, and slew all of 
the first-born of the Egyptians. 

Their exodus from Egypt ; the pursuit by Pharaoh ; the 
dividing of the waters of the Red Sea ; the passage of the Is- 
raelites through it, and the destruction of the whole Egyptian 
host, in the midst of the sea, are events familiar to every 
reader of the Bible. These events furnished a fruitful theme 
for the songs of the inspired bards of Israel, and were often 
adverted to by their prophets and historians, in subsequent ages. 



58 CHURCH OF GOD. 

Now commenced that remarkable and miraculous journey 
through the wilderness which covered the space of forty years, 
before its final accomplishment. It was during this journey 
that the ark of the covenant was set up in the wilderness ; 
that the order of the priesthood was established, and Aaron 
and his sons, solemnly inducted into the holy office: it was 
here that the ceremonial law was given, providing for the 
ceremonial purification of the people, and regulating the time 
and mode of the legal sacrifices : it was here that the moral 
law was given, amidst those terrible displays of divine majesty, 
which thrilled the hearts of the people with awe, and clothed 
the mountain itself with grandeur and sublimity. Mount 
Sinai, with its terrible associations ; its gathering storm-cloud ; 
the glare of its lurid lightnings ; the echo of its pealing thun- 
ders ; the law, inscribed by the " finger of God" on the 
" tables of stone," are things that were not soon forgotten by 
these wandering pilgrims, journeying to the promised land. 
It was during these travels in the wilderness, that they ex- 
perienced all of those remarkable vicissitudes and reverses of 
fortune, which served at the same time to impress them with 
the most exalted views of the divine Being, and to consecrate 
them for their peculiar position, as the chosen people of God. 
At one time they were poisoned and destroyed by " fiery ser- 
pents ;" at another, they were miraculously supplied with 
refreshing streams of water, in the midst of a burning desert. 
The hail-storm, the pestilence, the earthquake, became the 
awful messengers of divine vengeance ; on one day t striking 
terror to the hearts of the sinning and idolatrous Israelites ; 
and yet, on the very next, God sends forth the dews upon the 
desert, laden with heavenly manna, to supply their wants. 
And thus, through the whole course of their pilgrimage, God 
led them on, by a pillar of cloud by day and of fire by night, 
until they were at length, brought over the river Jordan, to 
their inheritance in the land of Canaan, which had been pro- 
mised to their fathers, Abraham, Isaac and Jacob. 

It is a fact worthy of some attention, that almost every 
phase in the history of the Hebrew Church in the wilderness, 
very strikingly symbolizes some one or other of the various 
stages of that more advanced and spiritual religion, which is 
exhibited in the Gospel of Jesus Christ — to wit : The bondage 
of the Israelites in Egypt, represents the state of bondage in 
which sin has placed the human soul : the sacrifice of the 
paschal lamb, represents the believer's escape from the bond- 
age of sin, to the atoning blood of " the Lamb of God ;" for 



CHURCH OF GOD. 59 

it is said, that " Christ our Passover was sacrificed for us :" 
the journeyings of the Israelites through the wilderness, re- 
present the pilgrimage through life : the heavenly manna, with 
which this people was fed in the wilderness, is a fit emblem of 
that spiritual food, that " bread of life" which sustains the 
soul of the Christian in his toilsome journey through the world ; 
and finally, the passage of the children of Israel over Jordan 
into the promised land, is the crowning representation of the 
triumphant entrance of the faithful Christian, into that 
heavenly land ; that everlasting inheritance, prepared for him 
in the paradise of God. 

THE LAW. 

" In the third month, when the children of Israel were gone 
forth out of the land of Egypt, the same day came they into 
the wilderness of Sinai. 

"And Moses went up unto God, and the Lord called unto 
him out of the mountain, saying, Thus shalt thou say to the 
house of Jacob, and tell the children of Israel ; ye have seen 
what I did unto the Egyptians, and how I bare you on eagles* 
wings, and brought you unto myself. Now therefore, if ye 
will obey my voice indeed, and keep my covenant, then ye 
shall be a peculiar treasure unto me, above all people : for all 
the earth is mine. And ye shall be unto me a kingdom of 
priests, and an holy nation. These are the words which thou 
shalt speak unto the children of Israel. 

"And Moses came, and called for the elders of the people, 
and laid before their faces all these words which the Lord com- 
manded him. And all the people answered together, and said, 
All that the Lord hath spoken, we will do. And Moses re- 
turned the words of the people unto the Lord. And the Lord 
said unto Moses, Lo, I come unto thee in a thick cloud, that 
the people may hear when I speak with thee, and believe thee 
forever. And Moses told the words of the people unto the 
Lord. 

"And the Lord said unto Moses, Go unto the people, and 
sanctify them to-day, and to-morrow, and let them wash their 
clothes. And be ready against the third day ; for the third 
day the Lord will come down in the sight of all the people, 
upon mount Sinai. And thou shalt set bounds unto the peo- 
ple, round about, saying, Take heed to yourselves, that ye go 
not up into the mount, or touch the border of it : whosoever 
toucheth the mount shall be surely put to death : there shall 



60 CHURCH OF GOD. 

• 

not an hand touch it, but he shall surely be stoned, or shot 
through ; whether it be beast or man, it shall not live : when 
the trumpet soundeth long, they shall come up to the mount. 
"And Moses went down from the mount unto the people, 
and sanctified the people ; and they washed their clothes. 
And he said unto the people, Be ready against the third day : 
come not at your wives. And it came to pass on the third 
day, in the morning, that there were thunders, and lightnings, 
and a thick cloud upon the mount, and the voice of the trumpet 
exceeding loud ; so that ail the people that were in the camp 
trembled. And Moses brought the people out of the camp to 
meet with G-od ; and they stood at the nether part of the 
mount. And mount Sinai was altogether on a smoke, because 
the Lord descended upon it in fire ; and the smoke thereof 
ascended as the smoke of a furnace, and the whole mount 
quaked greatly. And when the voice of the trumpet sounded 
long, and waxed louder and louder, Moses spake, and God 
answered him by a voice. And the Lord came down upon 
mount Sinai, on the top of the mount: and the Lord called 
Moses up to the top of the mount; and Moses went up. And 
the Lord said unto Moses, Go down, charge the people, lest 
they break through unto the Lord to gaze, and many of them 
perish. And let the priests also, which come near the Lord, 
sanctify themselves, lest the Lord break forth upon them. 
And Moses said unto the Lord, The people cannot come up to 
mount Sinai ; for thou chargedst us, saying, Set bounds about 
the mount, and sanctify it. And the Lord said unto him, 
Away, get thee down ; and thou shalt come up, thou and 
Aaron with thee : but let not the priests and the people break 
through to come up unto the Lord, lest He break forth upon 
them. So Moses went down unto the people, and spake unto 
them. 

"And God spake all these words, saying— 

1. 1 am the Lord thy God, which have brought thee out of 
the land of Egypt, out of the house of bondage. 

2. Thou shalt have no other gods before me. Thou shalt 
not make unto thee any graven image, or any likeness of any 
thing that is in the heaven above, or that is in the earth be- 
neath, or that is in the water under the earth : thou shalt not 
bow down thyself to them, nor serve them : for I the Lord thy 
God, am a jealous God, visiting the iniquity of the fathers 
upon the children, unto the third and fourth generation of them 
that hate me, and shewing mercy unto thousands of them that 
love me and keep my commandments. 



CHURCH OF GOD. Ql 

3. Thou shalt not take the name of the Lord thy God in vain : 
for the Lord will not hold him guiltless that taketh his name 
in vain. 

4. Remember the Sabbath-day to keep it holy. Six days 
shalt thou labor and do all thy work : but the seventh day is 
the Sabbath of the Lord thy God ; in it, thou shalt not do any 
work ; thou, nor thy son, nor thy daughter, thy man-servant, 
nor thy maid-servant, nor thy cattle, nor thy stranger that is 
within thy gates : for in six days the Lord made heaven and 
earth, the sea, and all that in them is, and rested the seventh 
day; wherefore the Lord blessed the Sabbath-day, and hal- 
lowed it. 

5. Honor thy father and thy mother ; that thy days may be 
long upon the land which the Lord thy Grod giveth thee. 

6. Thou shalt not kill. 

7. Thou shalt not commit adultery. 

8. Thou shalt not steal. 

9. Thou shalt not bear false witness against thy neighbor. 
10. Thou shalt not covet thy neighbor's house ; thou shalt 

not covet thy neighbor's wife, nor his man-servant, nor his 
maid-servant, nor his ox, nor his ass, nor any thing that is thy 
neighbor's." 

"Among divines, the commandments are generally divided into what 
they term, the first and second tables. The first table, containing the 
first, second, third and fourth commandments ; and comprehending the 
whole system of Theology, the true notions we should form of the 
divine nature, the reverence we owe and the religious service we should 
render to God. The second, containing the six last commandments, 
and comprehending a complete system of ethics, or moral duties, which 
man owes to his fellows, and on the due performance of which, the 
order, peace and happiness of society depend. By this division, the 
first table contains our duty to God ; the second, our duty to our neigh- 
bor." " This division, which is natural enough, refers us to the grand 
principle, love to God and love to man, through which both tables 
are observed. 1. Thou shalt love the Lord thy God with all thy 
heart, soul, mind and strength. 2. Thou shalt love thy neighbor as 
thyself. ' On these two, hang all the law and the prophets.' " 



EXPLANATION. 

First Commandment. 

Against mental or theoretical idolatry. 

" This commandment prohibits every species of mental idolatry, and 
all inordinate attachment to earthly and sensible things. As God is 



62 CHURCH OF GOD. 

the fountain of happiness, and no intelligent creature can be happy, but 
through Him, whoever seeks happiness in the creature, is necessarily 
an idolater ; as he puts the creature in the place of the Creator, ex- 
pecting that from the gratification of his passions, in the use or abuse 
of earthly things, which is to be found in God alone. The very first 
commandment of the whole series, is divinely calculated to prevent 
man's misery and promote his happiness, by taking him off from all 
false dependence, and leading him to God himself, the fountain of all 
good." 

Second Commandment. 
Against making and worshiping images. 

" This commandment, like the first, prohibits every species of exter- 
nal idolatry, as the first does all idolatry that may be called, internal or 
mental." 

Third Commandment. 
Against false swearing, blasphemy, and irreverent use of the name of God. 

"This precept not only forbids all false oaths, but all common swear- 
ing, where the name of God is used, or where He is appealed to as a wit- 
ness of the truth. It also necessarily forbids all light and irreverent 
mention of God, or any of his attributes : and we may add, that every 
prayer, ejaculation, &c. that is not accompanied with deep reverence, 
and the genuine spirit of piety, is here condemned also. 

" Whatever the person himself may think or hope ; however he may 
plead in his own behalf, and say, he intends no evil, &c. ; if he, in any 
of the above ways, or in any other way, takes the name of God in vain, 
God will not hold him guiltless — he will account him guilty and punish 
him accordingly." 

Fourth Commandment. 

Against profanation of the Sabbath, and idleness on the other days of 

the week. 

" It is the general voice of Scripture, that God finished the whole 
of the creation in six days, and rested the seventh ! giving us an ex- 
ample that we might labor six days, and rest the seventh from all manual 
exercises. 

"As this was the most ancient institution, God calls them to remem- 
ber it, as if He had said, Do not forget that when I had finished my 
creation, I instituted the Sabbath, and remember why I did so, and for 
what purpose. 

" Because this commandment has not been particularly mentioned in 
the New Testament, as a moral precept binding on all, therefore some 



CHURCH OF GOD. 03 

have presumptuously inferred that there is no Sabbath under the 
Christian dispensation. The truth is, the Sabbath is a type, in one 
sense : all types are in full force till the thing signified by them, takes 
place ; but the thing signified by the Sabbaih, is that rest in glory, 
which remains for the people of God, therefore the moral obligation of 
the Sabbaih must continue till time be swallowed up in eternity. 

" He who idles away the time on any of the six days, is as guilty 
before God, as he who works on the Sabbath. No work should be 
done on the Sabbath that can be done on the preceding days, or can 
be deferred to the succeeding ones. Works of absolute necessity and 
mercy, are alone' excepted. He who works by his servants or cattle, is 
equally guilty as if he worked himself." 

" The Sabbath was among the Hebrews, in our Lord's time, a day of 
solemn religious assembling, and was so observed by Him and His 
disciples. After the resurrection, it was changed, by the assembled 
Christians, to the first day of the week, which by way of eminence, 
was called ■' the Lord's day :' therefore every thing previously required, 
as respects the Sabbath, attaches to the Lord's day. 



Fifth Commandment. 
Against disrespect and disobedience to parents. 

" There is a degree of affectionate respect which is owing to parents, 
that no person else can properly claim. For a considerable time parents 
stand, as it were in the place of God, to their children, and therefore, 
rebellion against their lawful commands, has been considered as 
rebellion against God. This precept therefore, prohibits not only all 
injurious acts, irreverent and unkind speeches to parents, but enjoins 
all necessary acts of kindness, filial respect, and obedience. We can 
scarcely suppose that a man honors his parents, who when they fall 
weak, blind, or sick, does not exert himself to the utmost, in their sup- 
port. In such cases, God as truly requires the children to provide for 
their parents, as He requires the parents to feed, nourish, support, 
educate, and defend the children, when they were in the state of 
infancy. 

" This, as S't Paul observes, is the first commandment to which God 
has annexed a promise; and therefore we may learn in some measure, 
how important the duty is in the sight of God." 

Sixth Commandment. 

Against murder and cruelty. 

" This commandment, which is general, prohibits murder of every 
kind. 1. All actions by which the lives of our fellow-creatures may 
be abridged. 2. All wars for extending empire, commerce, &c. 3. All 



64 CHURCH OF GOD. 

sanguinary laws, by the operation of which the lives of men may be 
taken away for offenses of comparatively trifling demerit. 4. All bad 
dispositions which lead men to wish evil to, or meditate mischief against, 
one another ; for, says the Scripture, ' He that hateth his brother, (in 
his heart,) is a murderer.' 5. All want of charity to the helpless and 
distressed ; for he who has it in his power to save the life of another, 
by a timely application of succor, food, raiment, &c. and does not do it, 
and the life of the person, either falls or is abridged, on this account, is 
in the sight of God, a murderer. He who neglects to save life is, accord- 
ing to an incontrovertible maxim in law, the same as he who takes it 
away. 6. All riot and excess, all drunkenness and gluttony, all inac- 
tivity and slothfulneiS, and all superstitious self-denials and mortifica- 
tions, by which life may be destroyed or shortened, are point-blank sins 
against this commandment." 



Seventh Commandment. 

Against adultery and uncleanness. 

"The act of adultery itself, and everything leading to the act, is 
prohibited by this commandment; for our Lord says, Even 'he who 
looks on a woman to lust after her, has already committed adultery 
with her, in his heart.' And not only adultery, (the unlawful com- 
merce between two married persons,) is forbidden here, but also, 
fornication, and all kinds of mental and sensual uncleanness. All im- 
pure books, songs, paintings, pictures, <fec. which tend to inflame and 
debauch the mind, are against this law, as well as every other species 
of impurity whatever. Thit fornication was included under this com- 
mand, we may learn from S't Matthew xv. 19, where our Savior ex- 
presses the sense of the different commandments, by a word for each, and 
mentions them in the order in which they stand ; but when He comes 
to this he uses two words, to express its meaning, and then proceeds to 
the next, &c. thus evidently showing, that fornication was understood 
to be comprehended under the command, * Thou shalt not commit 
adultery.' 

Eighth Commandment. 

Against stealing and dishonesty. 

"All rapine and theft, are forbidden by this precept ; as well national 
and commercial wrongs, as petty larceny, highway robberies and private 
stealing: even the taking advantage of a seller's or buyer's ignorance, 
to give the one less and make the other pay more, for a commodity 
than its worth, is a breach of this sacred law. All withholding of 
rights and doing of wrongs, are against the spirit of it. But the word 
is principally applicable to clandestine stealing, though it undoubtedly 
includes all political injustice and private wrongs. Crimes are not 



CHURCH OF GOD. 65 

lessened in their demerit, by the number, or political importance of 
those who commit them : a State that enacts bad laws, is as criminal 
before God, as the individual who breaks good ones." 



Ninth Commandment. 

Against false testimony, -perjury, &c. 

" Not only false oaths, to deprive a man of his life or of his right, 
are here prohibited, but all whispering, tale-bearing, slander and cal- 
umny ; in a word, whatever is deposed as a truth, which is false in fact, 
and tends to injure another in his goods, person or character, is against 
the spirit and letter of this law.- Suppressing the truth when known, 
by which a person may be deprived of his property or his good name, 
or lie under injuries or disabilities which a discovery of the truth would 
have prevented, is also, a crime against this law. He who bears a false 
testimony against, or belies even the devil himself, comes under the 
condemnation of this law, because his testimony is false. By the term 
neighbor, any human being is intended, whether he rank among our 
enemies or friends." 

Under this commandment, injuries done to character ; the depriving 
a man of his reputation or good name, are included. Of a slanderer, 
and the slandered, a poet says — 

" Good name, in man or woman, 
la the immediate jewel of their souls. 
Who steals my purse, steals trash ; 
But he that filches from me my good name, 
Robs me of that, which not enriches him, 
And makes me poor indeed." 



Tenth Commandment. 

Against Covetousness. 

" Covet, signifies to desire or long after, in order to enjoy as a pro- 
perty, the person or thing coveted. He breaks this command who, by 
any means, endeavors to deprive a man of his house or farm, by taking 
them over his head, as it is sometimes expressed : who lusts after his 
neighbor's wife, and endeavors to ingratiate himself into her affections, 
and to lessen her husband in her esteem ; and who endeavors to possess 
himself of the servants, cattle, &c. of another, in any clandestine or un- 
justifiable manner. This is a most excellent moral precept, the obser- 
vance of which will prevent all public crimes ; for he who feels the 
force of the law that prohibits the inordinate desire of any thing thnt is 
5 



(36 CHURCH OF GOD. 

the property of another, can never make a breach in the peace of so- 
ciety, by an act of wrong to any, of even its feeblest members." 



PRACTICAL OBSERVATIONS ON THE MODERN LAW. 

" Though we do not witness the awful circumstances with which the 
holy law was given from Sinai," says Scott, u yet we have as much 
occasion to tremble, as had the Israelites. This extensive, spiritual and 
reasonable law, which is perfectly 'holy, just and good,' will be the 
rule of God's final judgment ; nor would it consist with the glory of the 
Lord's perfections, the honor of His government, the interests of His 
universal and everlasting kingdom, or the felicity of His rational crea- 
tures, to reverse, repeal or relax, one precept of it. Comparing the 
state of the world with the spiritual requirements of this law, we see 
that man is a fallen creature ; for his character, disposition and con- 
duct, so far from being perfectly conformable to it, are just the con- 
trary. '^The carnal mind' of man, 'is enmity against God ;' for ' it is 
not subject to the law of God, nor indeed, can be.' Examined by 
this rule, our past lives appear a series of transgressions ; our best 
actions, defective in their principle, end and measure, and defiled with 
sin, and our judgment and affections, the reverse of what they ought 
to be : so that while we behold ourselves in this mirror, we cannot but 
use the language of the prophet, ' We are all as an unclean thing, and 
all our righteousness, as filthy rags.' And we may learn to what immi- 
nent danger of hopeless misery, every one is exposed, from the word of 
the Lord, by Moses, 'Cursed is every one that continueth not in all 
things, which are written in the book of the law, to do them;'' 1 especially 
as our Lord assures us, that at the solemn day of judgment, He will 
thus address those on his left hand, ' Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his angels ;' and that ' These 
shall go away into everlasting punishment.' Thus the law, when 
applied by the convincing Spirit of God, shows men their lost estate, 
their guilt, danger and misery ; and effectually demonstrates to their 
consciences, that their own arm alone cannot save them. Under these 
convictions, who can despise the Gospel of Jesus Christ ? Pardon of 
sin, justification by faith, access unto God upon a mercy-seat, the renewal 
of our souls to holiness and eternal life, can appear superfluous or des- 
picable only to him who knows not the extent, spirituality or excellence 
of the divine law ; or who has never carefully examined his heart and 
life according to it, with the day of judgment placed before his eyes. 

" In the person, undertaking, obedience and death of Christ, this law 
was magnified and made honorable, and the justice of God satisfied ; so 
that His hatred of sin, now harmonizes with His love to sinners. Here 
He ' gives the knowledge of salvation to His people, by the remission 
of their sins ;' for ' Christ hath redeemed them from the curse of the 
law, being made a curse for them.' If we view the character of Christ, 
in human nature, in the midst of temptations and sufferings, even unto 
the death on the cross, we shall learn that He was perfectly obedient 



CHURCH OF GOD. 67 

to this law, in its fullest extent ; and on this obedience His divine nature 
stamped infinite value. This, 0, self-condemned sinner, is the provision 
God hath made for thy justification. This righteousness, being commen- 
surate with the largest demands of the law, is ' The righteousness of 
God, which is unto all, and upon all them that believe ; for there is no 
difference :' and by faith in Christ, and His intercession, we have access 
to a reconciled God and Father, notwithstanding our guilt and unwor- 
thiness ; for our faith is ' imputed,' ' reckoned,' ' counted' to us for 
righteousness. 

*' But can it be imagined, if the law is so holy and excellent, and such 
honor has been put upon it by the obedience and sufferings of the incar- 
nate Son of God, that the sinner should be allowed to disobey it ? It is 
absurdity, impossibility, blasphemy ! The knowledge of the law shows 
our need of repentance ; the knowledge of Christ crucified, is insepara- 
bly connected with repentance. In every believer's heart, the love of 
sin is dethroned and crucified ; the law is written, and the image of God 
is renewed ; Christ is ' made sanctification' to him : the Holy Spirit dis- 
poses, inclines and enables him to hate and flee from sin ; to love, de- 
light in and keep the law, in sincerity and truth ; and to copy daily, the 
example of Him who perfectly fulfilled it. Nor will the believer ever 
cease to exercise repentance, or to follow after holiness, till he becomes 
holy ' as He who hath called him is holy.' May this indeed, be our reli- 
gion : and while * we count all things but loss, for the excellency of the 
knowledge of Christ,' may ' we be found in Him,' and ' made the right- 
eousness of God in Him ;' may his holy precepts be * our delight and 
our counsellors,' and may we ' adorn the doctrine of God, our Savior, 
in all things.' — Amen." 



PLACE OF WORSHIP. 

A correct understanding of the worship of God, requires that a full 
and particular description of the place of worship should be given. 
Here we shall see, that the worship commenced in the tabernacle, in 
the wilderness, passed to the temple, in Jerusalem ; thence, to the 
synagogues, in all the land of Judea, in which churches were first 
formed : thus there is shown an unbroken connection in the worship. 

" Tabernacle ; that magnificent, divine pavilion," says Calmet, " the 
emblem of heaven itself, which Moses built for God, by His express 
command, partly to be the place of His visible residence, as King of 
Israel, and partly to be the center and medium of that solemn worship 
which the people were to render to Him. 

" Moses having been solemnly instructed by God, to rear the taber- 
nacle according to the pattern which had been shown to him in the 
mount, called the people together and informed them of his proceed- 
ings, for the purpose of affording them an opportunity of contri- 
buting toward so noble and honorable a work. And so liberally did 
the people bring their offerings, that he was obliged to restrain them 
in so doing. 



68 CHURCH OF GOD. 

"The structure which we are now about to describe, was built with 
extraordinary magnificence, and at a prodigious expense, that it might 
be in some measure suitable to the dignity of the Great King for whose 
palace it was designed, and to the value of those spiritual and eternal 
blessings, of which it was also designed, as a type or emblem. 

" The value of the gold and silver only, used for the work, amounted 
according to bishop Cumberland's reduction of the Hebrew talent and 
shekel to English coin, to upwards of one hundred and eighty-two 
thousand, five hundred and sixty-eight pounds, or eight hundred thou- 
sand dollars. If we add to this, the vast quantity of brass that was 
also used ; the shittim wood, of which the boards of the tabernacle, as 
well as the pillars which surrounded the court, and sacred utensils 
were made ; as also, the rich embroidered curtains and canopies that 
covered the tabernacle, divided the parts of it, and surrounded the 
court ; and if we further add, the jewels that were set in the high- 
priest's ephod and breastplate, which are to be considered as part of 
the furniture of the tabernacle ; the value of the whole materials, 
exclusive of workmanship, must amount to an immense sum. 

" The tabernacle made a splendid appearance. It was of an oblong 
rectangular form, thirty cubits long, ten broad, and ten in height ; which, 
according to bishop Cumberland, was fifty-five feet long, eighteen 
broad, and eighteen high. The two sides, and the western end, were 
of shittim wood, overlaid with gold, and fixed in solid sockets, or vases 
of silver. Above they were secured by bars, overlaid with gold, pass- 
ing through rings of gold, which were fixed to the boards. On the 
east end, which was the entrance, there were only five pillars, whose 
chapiters and fillets, were overlaid with gold, standing on five sockets 
of brass. The tabernacle was covered with four layers, or coverings 
of different kinds : the first and inner one, was composed of fine linen, 
magnificently embroidered with figures of cherubim, in shades of blue, 
purple and scarlet ; this formed the beautiful ceiling. The next was 
made of goats' hair ; the third of rams' skins, dyed red ; and the fourth 
and outward covering was made of skins of some description, dyed of 
a particular color. The entrance at the east end of this splendid 
structure, was inclosed with a richly embroidered curtain, suspended 
from the golden pillars. 

" Such was the external appearance of the sacred pavilion, which 
was divided into two apartments by means of four pillars, overlaid with 
gold, like the pillars before described, two cubits and a half distant 
from each other ; only they stood on sockets of silver, instead of sock- 
ets of brass ; and on these pillars was hung a veil, formed of the same 
materials as the one placed at the east end. We are not informed "in 
what proportions the interior of the tabernacle was divided, but it is 
generally conceived that it was divided in the same proportion as the 
temple afterwards built, according to its model ; that is, two-thirds of 
the whole length being allotted to the first room, or the holy-place, and 
one-third to the second, or most-holy-place. It is observable, that 
neither the holy nor most-holy-places, had any window ; hence the 
need of the candlestick in the one, for the service that was performed 



CHURCH OF GOD. 69 

therein ; the profound darkness of the other, illuminated only by the 
supernatural cloud of glory, would create reverence and awe of the 
Divine Presence. 

"The tabernacle thus described, stood in an open court, of an oblong 
form, one hundred cubits in length, and fifty in breadth, situated due 
east and west. This court was surrounded with pillars of brass, filleted 
with silver, and placed at the distance of five cubits from each other. 
Their sockets were of brass, and were fastened to the earth with pins 
of the same metal. Their height is not stated, but it was probably, 
five cubits, that being the length of the curtains that were suspended 
on them. These curtains which formed an inclosure round the court, 
were of fine twined linen, except that at the entrance on the east end, 
which was of blue, and purple, and scarlet, and fine white twined linen, 
with cords to draw it, either up or aside, when the priests entered the 
court. Within this area stood the altar of burnt- offerings, and the 
laver and its foot. The former was placed in a line between the door 
of the court and the door of the tabernacle, but nearer the former ; 
the latter stood between the altar-of-burnt- offering and the door of the 
tabernacle. 

" But although the tabernacle was surrounded by the court, there is 
no reason to think that it stood in the center of it ; for there was no 
occasion for so large an area at the west end as at the east, where the 
altar and other utensils of the sacred service, were placed. It is more 
probable that the area at this end was fifty cubits square; and indeed, 
a less space than that could hardly suffice for the work that was to be 
done there, and for the persons who were immediately to attend the 
service. 

" We now proceed to notice the furniture which the tabernacle 
contained. In the holy-place were three objects worthy of notice, viz : 
the altar of incense, the table for the shew-bread, and the candlestick 
for the lights. The altar of incense was placed in the middle of the 
sanctuary, before the veil, and on it the incense was burnt, morning and 
evening. On the north side of the altar of incense, that is, on the right 
hand of the priest, as he entered, stood the table for the shew-bread, 
and on the south side of the holy-place, the golden candlestick. In 
the most-holy-place, were the, ark, the mercy-seat, and the cherubim. 

" The remarkable and costly structure thus described, was erected in 
the wilderness of Sinai, on the first day of the first month of the second 
year after the Israelites left Egypt ; and when erected was anointed, 
together with its furniture, with holy oil, and sanctified by blood. The 
altar of burnt- offering especially, was sanctified by sacrifices, during 
seven days ; while rich donations were given by the princes of the 
tribes, for the service of the sanctuary. 

" We should not omit to observe, that the tabernacle was so con- 
structed as to be taken to pieces and put together again, as occasion 
required ; this was indispensable, it being designed to accompany the 
Israelites, during their travels in the wilderness. As often as they 
removed, the tabernacle was taken to pieces, and borne in regular order 
by the Levites. Whenever they encamped, it was pitched in the midst 



70 CHURCH OF GOD. 

of their tents, which were set up in a quadrangular form, under their 
respective standards, at a distance from the tabernacle of two thousand 
cubits ; while Moses and Aaron, with the priests and Levites, occupied 
a place between them." 

Ark of the Covenant. — "A small chest or coffer," says Watson, 
" three feet nine inches in length, two feet three inches in breadth, and 
two feet three inches in height ; in which were contained the golden 
pot that had manna, Aaron's rod, and the tables of the covenant. 
This coffer was made of shittim wood, and was covered with a lid, 
called the mercy-seat, which was of solid gold ; at the two ends whereof 
were two figures, called cherubim, looking toward each other, with 
expanded wings, which embracing the whole circumference of the 
mercy-seat, met in the middle. The whole, according to the rabbins, 
was made out of the same mass, without any of the parts being joined 
by solder. Over this it was, that the Shechinah, or visible display of 
the Divine Presence, in a luminous cloud, rested both in the tabernacle 
and in the temple ; and from hence the divine oracles were given forth, 
by an audible voice, as often as God was consulted, in behalf of His 
people. Hence it is, that God is said in Scripture, to dwell between 
the cherubim, on the mercy-seat, because there was the seat or throne 
of the visible appearance of His glory, among them ; and for this 
reason, the high-priest appeared before the mercy-seat, once every 
year, on the great day of expiation, at which time he was to make his 
nearest approach to the Divine Presence, to mediate and make atone- 
ment for the whole people of Israel. On the two sides of the ark, 
there were four rings of gold, two on each side, through which the 
staves, overlaid with gold, were put, by means whereof they carried it 
as they marched through the wilderness, &c. on the shoulders of the 
Levites. After the passage of the Jordan, the ark continued for some 
time at Gilgal, from whence it was removed to Shiloh. From this place 
the Israelites carried it to their camp, where in an engagement with 
the Philistines, it fell into their hands. The Philistines having gotten 
possession of the ark, carried it in triumph to one of the principal 
cities named Ashdod, and placed it in the temple of Dagon, whose 
image fell to the ground and was broken. The Philistines also, were 
so affected with emerods, that they afterward returned the ark, with 
various presents ; and it was lodged at Kirjath-Jearim, and afterward 
at Nob. David conveyed it to the house of Obed-edom, and from 
thence to his palace at Zion ; and lastly, Solomon brought it into the 
temple, which he had built at Jerusalem. It remained in the temple 
till the times of the last kings of Judah, who gave themselves up to 
idolatry, and even dared to place their idols in the holy temple itself. 
The priests being unable to bear this profanation, took the ark and 
carried it from place to place, to preserve it from the hands of those 
impious princes. Josiah commanded them to bring it back to the sanc- 
tuary, and it was accordingly replaced. What became of the ark, at 
the destruction of the temple by Nebuchadnezzar, is a dispute among 
the rabbins. Had it been carried to Babylon, with the other vessels of 



CHURCH OF GOD. „ 71 

the temple, it would, in all probability, have been brought back with 
them at the close of the captivity. But that this was not the case, is 
agreed on all hands ; whence, it is probable, that it was destroyed with 
the temple. 

"The ark-of-the-covenant was, as it were, the center of worship to 
all those of the Hebrew nation, who served God according to the 
Levitical law ; and not only in the temple, when they came thither to 
worship, but every where else, in their dispersions through the whole 
world ; whenever they prayed, they turned their faces toward the 
place where the ark stood, and directed all their devotions that way. 
Whence, the author of the book of Cosri, justly says, that the ark, 
with the mercy-seat and cherubim, were the foundation, root, heart, 
and marrow of the whole temple, and all the Leviiical worship per- 
formed therein : and therefore, had there been nothing else wanting in 
the second temple, but the ark only, this alone would have been a 
sufficient reason for the old men to have wept when they remembered 
the first temple, in which it stood ; and for the saying of Haggai, that 
the second temple, was as nothing, compared with the first; so great 
a share had the ark-of-the-covenant, in the glory of Solomon's temple. 
However, the defect was supplied, as to the outward form, for in the 
second temple, there was also, an ark of the same dimensions with the 
first, and put in the same place ; but it wanted the tables of the law, 
Aaron's rod, and the pot of manna; nor was there any appearance of 
the Divine Glory over it ; nor any oracles delivered from it. The only 
use that was made of it, was to be a representation of the former, on 
the great day of expiation, and to be a repository of the Holy Scrip- 
tures, that is, of the original copy of that collection of them, made by 
Ezra, after the captivity ; in imitation of which the Hebrews, in all their 
synagogues, have a little ark or coffer, in which they keep their Scrip- 
tures. 

The Temple. — "David," says Watson, "first conceived the design 
of building a house, somewhat worthy of the Divine Majesty, and 
opened his mind to the prophet Nathan. God accepted of his good 
intentions, but refused him the honor. Solomon laid the foundation 
of the temple, A. M. 2992 ; completed it in 3000, and dedicated it in 
3001. It stood on Mount Moriah, an eminence of the mountainous 
ridge, in the Scriptures, termed Mount Zion. 

" The plan and the whole model of this superb structure, were 
formed after that of the tabernacle, but of much larger dimensions. It 
was surrounded, except at the front or east end, by three stories of 
chambers, eaeh five cubits square, which reached to half the height of 
the temple ; and the front was ornamented with a magnificent portico, 
which rose to the height of one hundred and twenty cubits ; so that 
the form of the whole edifice was not unlike that of some ancient 
churches, which have a lofty tower in the front, and a low aisle run- 
ning along each side of the building. The utensils for the sacred 
service were those used in the tabernacle, excepting that several of 
them, the altar, candlestick, &c, were larger in proportion to the more 
spacious edifice to which they belonged. Seven years and six months 



72 CHURCH OF GOD. 

were occupied in the erection of the temple of Solomon. It was ded- 
icated to the worship of the Most High ; who, on this occasion, vouch- 
safed to honor it with the Shechinah, or visible manifestation of his 
presence. Various attempts have been made to describe the propor- 
tions and several parts of this structure, but as scarcely any two writers 
agree on this subject, a minute description of it is designedly omitted. 
It retained its pristine splendor only thirty -three or thirty-four years, 
when Shishach, king of Egypt, took Jerusalem and carried away the 
treasures of the temple ; and after undergoing subsequent profanations 
and pillages, this stupendous building was finally plundered and burnt 
by the Chaldeans under Nebuchadnezzar, A. M. 3416, or B. C. 584. 

"After the captivity the temple emerged from its ruins, being rebuilt 
by Zerubbabel, but with vastly inferior and diminished glory ; as ap- 
pears from the tears of the aged men who had beheld the former 
structure in all its grandeur. The second temple was profaned by order 
of Antiochus Epiphanes, A. M. 3837, B. C. 163, who caused the daily 
sacrifices to be discontinued, and erected the image of Jupiter Olym- 
pus on the altar of burnt-offering. In this condition it continued three 
years, when Judas Maccabeus purified and repaired it, and restored the 
sacrifices and true worship of Jehovah. Some years before the birth 
of our Saviour, the repairing and beautifying of this second temple, 
which had become decayed in the lapse of five centuries, was under- 
taken by Herod the Great, who for nine years employed eighty thou- 
sand workmen upon it, and spared no expense to render it equal, if 
not superior, in magnitude, splendor and beauty, to any thing among 
mankind. Josephus calls it ' a work the most admirable of any thing 
that had ever been seen or heard of, both for its curious structure and 
its magnitude, and also for the vast wealth expended upon it, as well 
as for the universal reputation of its sanctity.' But though Herod ac- 
complished his original design in the time above specified, yet the He- 
brews continued to ornament and enlarge it, expending the sacred 
treasure, in annexing additional buildings to it ; so that they might with 
great propriety assert that their temple had been forty and six years in 
building. 

" Before we proceed to describe this venerable edifice, it may be proper 
to remark, that by the temple is to be understood, not only the fabric 
or house itself, which, by way of eminence, is called the temple, name- 
ly, the holy-of-holies, the sanctuary and the several courts, both of the 
priests and Israelites, but also all the numerous chambers and rooms 
which this prodigious edifice comprehended ; and each of which had 
its respective degree of holiness, increasing in proportion to its contigu- 
ity to the holy-of-holies. This remark it will be necessary to bear in 
mind, lest the reader of Scripture should be led to suppose, that what- 
ever is there said to be transacted in the temple, was actually done in 
the interior of that sacred edifice. To this infinite number of apart- 
ments into which the temple was disposed, our Lord refers ; John xiv. 
2 ; and by a very striking and magnificent simile, borrowed from them, 
he represents those numerous seats and mansions of heavenly bliss, 
which his Father's house contained, and which were prepared for the 



CHURCH OF GOD. 73 

everlasting abode of the righteous. The imagery is singularly beauti- 
ful and happy, when considered as an allusion to the temple, which 
our Lord not unfrequently called His Father's house. 

" The second temple, originally built by Zerubbabel after the captiv- 
ity, and repaired by Herod, differed in several respects from that erect- 
ed by Solomon, although they agreed in others. 

" The temple erected by Solomon was more splendid and magnificent 
than the second temple, which was deficient in five remarkable things, 
that constituted the chief glory of the first ; these were, the ark and 
the mercy-seat ; the Shechinah, or manifestation of Divine Presence, 
in the holy-of-holies ; the sacred fire on the altar, which had been first 
kindled from heaven ; the urim and thummim, and the spirit of pro- 
phecy. But the second temple surpassed the first in glory, being hon- 
ored by the frequent presence of our blessed Saviour, agreeably to 
the prediction of Haggai. Both, however, were erected upon the same 
site, a very hard rock, encompassed by a frightful precipice ; and the 
foundation was laid with incredible expense and labor. The superstruc- 
ture was not inferior to this great work : the height of the temple wall, 
especially on the south side, was stupendous. In the lowest places it 
was three hundred cubits, or four hundred and fifty feet, and in some 
places even greater. This most magnificent pile was constructed with 
hard white stones of prodigious magnitude. The temple itself, strictly 
so called, which comprised the portico, the sanctuary, and the holy-of- 
holies, formed only a small part of the sacred edifice on Mount Moriah, 
being surrounded by spacious courts, making a square of half a mile in 
circumference. It was entered through nine gates, which were on 
every side thickly coated with gold and silver ; but there was one gate 
without the holy house, which was of Corinthian brass, the most pre- 
cious metal in ancient times, and which far surpassed the others in 
beauty, for while these were of equal magnitude, the gate composed of 
Corinthian brass was much larger, its height being fifty cubits, and its 
doors forty cubits, and its ornaments, both of gold and silver, being far 
more costly and massive. This is supposed to have been the ' Gate 
called Beautiful,' where Peter and John, in the name of Christ, healed 
a man who had been lame from his birth. The first or outer court, which 
encompassed the holy house and other courts, was named the court of the 
Gentiles ; because the Gentiles were allowed to enter into it, but were 
prohibited from advancing farther. It was surrounded by a range of 
porticoes, or cloisters, above which were galleries, or apartments, sup- 
ported by pillars of white marble, each consisting of a single piece, 
and twenty-five cubits in height. One of these was called Solomon's 
porch, or piazza, because it stood on a vast terrace, which he had 
originally raised from a valley beneath, four hundred cubits high, in 
order to enlarge the area on the top of the mountain, and make it 
equal to the plan of his intended building; and as this terrace was 
the only work of Solomon that remained in the second temple, the 
piazza which stood upon it retained the, name of that prince. Here 
it was that our Lord was walking at the feast of dedication ; and 
that the lame man, when healed by Peter and John, glorified God 



74 CHURCH OP GOD. 

before all the people. This superb portico is termed the royal 
portico by Josephus, who represents it as the noblest work beneath 
the sun, being elevated to such a prodigious height, that no one could 
look down from its flat roof to the valley below without being seized 
with dizziness, the sight not reaching to such an immeasurable depth. 
The south-east corner of the roof of this portico, where the height was 
the greatest, is supposed to have been the pinnacle, or extreme angle, 
whence satan tempted our Savior to precipitate himself. This also was 
the spot where it was predicted that the abomination of desolation, or 
the Koman ensigns, should stand. Solomon's portico was situated in 
the eastern front of the temple, opposite to the Mount of Olives, where 
our Savior is said to have sat when His disciples came to shew Him the 
grandeur of its various buildings, of which, grand as they were, He said, 
the time was approaching when one stone should not be left upon 
another. This outer court being assigned to the Gentile proselytes', the 
Hebrews who did not worship in it themselves conceived that it might 
lawfully be put to profane uses : for here we find that the buyers 
and sellers of animals for sacrifices, and also the money-changers, had 
stationed themselves, until our Lord, awing them into submission by the 
grandeur and dignity of his person and behavior, expelled them, telling 
them that it was the house of prayer for all nations, and was not to be 
thus profaned. Within the court of the Gentiles stood the court of the 
Israelites, divided into two parts, or courts ; the outer one being appro- 
priated to the women, and the inner one to the men. The court of the 
women was separated from that of the Gentiles by a low stone wall, or 
partition, of elegant construction, on which stood pillars at equal dis- 
tances, with inscriptions in Greek and Latin, importing that no alien 
should enter into the holy place. To this wall S't Paul most evidently 
alludes when he says, * But now in Christ Jesus, ye who sometimes 
were far off are made nigh by the blood of Christ ; for he is our peace, 
who hath made both one (united both Hebrews and Gentiles into one 
Church), and hath broken down the middle wall of partition between 
us ;' having abolished the law of ordinances, by which, as by the wall 
of separation, both Hebrews and Gentiles were not only kept asunder, 
but also at variance. In this court was the treasury, over against which 
Christ sat and beheld how the people deposited their voluntary offer- 
ings into it for purchasing the victims and other things necessary for the 
sacrifices. From the court of the women, which was on higher ground 
than that of the Gentiles, there was an ascent of fifteen steps into the 
inner or men's court, and so called because it was appropriated to the 
worship of the male Israelites. In these courts, collectively, termed the 
court of the Israelites, were the people praying, each apart by himself, 
for the pardon of his sins, while Zacharias was offering incense within 
the sanctuary. Within the court of the Israelites was that of the priests, 
which was separated from it by a low wall, one cubit in height. This 
enclosure surrounded the altar of burnt-offerings, and to it the people 
brought their oblations and sacrifices ; but the priests alone were per- 
mitted to enter it. From this court twelve steps ascended to the tem- 
ple, strictly so called, which was divided into three parts, the portico, 



CHURCH OF GOD. 75 

the outer sanctuary, and the holy place. In the portico were suspended 
the splendid votive offerings, made by the piety of divers individuals. 
Among other treasures, there was a golden table, given by Pompey, 
and several golden vines of exquisite workmanship, as well as of immense 
size ; for Josephus relates, that there were clusters as tall as a man. 
And he adds, All around were fixed up and displayed, the spoils and 
trophies taken by Herod from the barbarians and Arabians. These 
votive offerings, it should seem, were visible at a distance; for when 
our Savior was sitting on the Mount of Olives, and His disciples called 
His attention to the temple, they pointed out to Him the gifts with 
which it was adorned. This porch had a very large portal, or gate, 
which, instead of folding-doors, was furnished with a costly Babylonian 
veil, of many colors, that mystically denoted the universe. From this, 
the sanctuary, or holy-place, was separated from the holy-of-holies by 
a double veil, which is supposed to have been the veil that was rent in 
twain at our Savior's crucifixion ; thus emblematically pointing out that 
the separation between Hebrews and Gentiles was abolished, and that 
the privilege of the high-priest was communicated to all mankind, who 
might henceforth have access to the throne of grace, through the one 
great Mediator, Jesus Christ. The holy-of-holies was twenty cubits 
square : into it no person was admitted but the high-priest, who entered 
it once a year, on the great day of atonement 

" Magnificent as the rest of the sacred edifice was, it was infinitely 
surpassed in splendor by the inner temple or sanctuary. Its appear- 
ance, according to Josephus, had every thing that could strike the 
mind or astonish the sight, for it was covered, on every side, with plates 
of gold, so that when the sun rose upon it, it reflected so strong and 
dazzling an effulgence, that the eye of the spectator was obliged to turn 
away, being no more able to sustain its radiance than the splendor of 
the sun. To strangers who were approaching, it appeared, at a dis- 
tance, like a mountain covered with snow; for where it was not deco- 
rated with plates of gold, it was extremely white and glistering. On 
the top it had sharp- pointed spikes of gold, to prevent any bird from 
resting upon it, and polluting it. There were, continues Josephus, in 
that building, several stones which were forty-five cubits in length, five 
in height, and six in breadth. 'When all these things are considered,' 
says Harwood, ■ how natural is the exclamation of the disciples, when 
viewing this immense building at a distance : ' Master, see what manner 
of stones, (what very large ones,) and what buildings are here.' And 
how wonderful is the declaration of our Lord upon this ; how unlikely 
to be accomplished before the race of men who were then living should 
cease to exist ! ' Seest thou these great buildings ? There shall not 
be left one stone upon another, that shall not be thrown down." ' 
Improbable as this prediction must have appeared to the disciples at 
that time, in the short space of about thirty years after, it was exactly 
accomplished ; and this most magnificent building was utterly destroyed 
by the Romans, A. D. 70, or IS of the vulgar era, on the same day of 
the month when Solomon's temple had been razed to the ground by the 
Babylonians ! 



76 L CHURCH OF GOD. 

" Both tlie first and second temples were contemplated by the Hebrews 
with the highest reverence. Of their affectionate regard for the first 
temple, and for Jerusalem, within whose walls it was built, we have 
several instances in those Psalms which were composed during the 
Babylonish captivity; and of their profound" veneration for the second 
temple, we have repeated examples in the New Testament. They could 
not bear any disrespectful or dishonorable thing to be said of it. The 
least injurious slight of it, real or apprehended, instantly awakened all 
the choler of a Hebrew, and was an affront never to be forgiven. Our 
Savior, in the course of His public instructions, having said, ' Destroy 
this temple, (alluding to His body,) and in three days I will raise it up 
again,' it was construed into a contemptuous disrespect, designedly 
thrown out against the temple. His words instantly descended into 
the hearts of the Hebrews, and kept rankling there for some years ; for 
upon His trial, this declaration, which it was impossible for a Hebrew 
ever to forget or to forgive, was immediately alleged against Him, as 
big with the most atrocious guilt and impiety : they told the court that 
they had heard Him publicly assert, ' I am able to destroy this temple.' 
The rancor and virulence they had conceived against Him for this 
speech, was not softened by all the affecting circumstances of that 
wretched death they saw Him die ; even as He hung upon the cross, 
with triumph, scorn and exultation, they upbraided Him with it, con- 
temptuously shaking their heads, and saying, ' Thou that destroyest 
the temple, and buildest it in three days, save thyself ! If thou be the 
son of God, come down from the cross !' It only remains to add, that 
it appears from several passages in Scripture, that the Hebrews had a 
body of soldiers who guarded in the temple, to prevent any disturb- 
ances during the ministrations of such an immense number of priests 
and Levites. To this guard Pilate referred, when he said to the chief- 
priests and Pharisees, who waited upon him to desire he would make 
the sepulchre secure, ' Ye have a watch, go your way, and make it as 
secure as ye can.' Over these guards, one person had the supreme 
command, who, in several places, is called the captain of the temple, 
or officer of the temple guard. 'And as they spake unto the people^ 
the priests, and the captain of the temple, and the Sadducees, came 
upon them.' " 

Synagogue.- — "This word often occurs in the Gospels and in the 
Acts," says Watson, "because Jesus Christ and His apostles generally 
went to preach in those places. Although the sacrifices could not be 
offered, except in the tabernacle, or the temple, the other exercises of 
religion were restricted to no particular place. Accordingly, we find 
that the praises of God were sung, at a very ancient period, in the 
schools of the prophets ; and those who felt any particular interest in 
religion were assembled by the seers, on the Sabbath, and the new 
moons, for prayers and religious instruction. During the Babylonish 
captivity, the Hebrews, who were then deprived of their customary 
religious privileges, were wont to collect around some prophet, or other 
pious man, who taught them and their children in religion, exhorted to 
good conduct, and read out of the sacred books. These assemblies, or 



CHURCH OF GOD. 77 

meetings, became, in process of time, fixed to certain places, and a 
regular order was observed in them. Such appears to have been the 
origin of synagogues. 

" The mode of conducting religious instruction and worship in the 
primitive Christian churches, was derived, for the most part, from the 
practice which anciently prevailed in synagogues. But there were no 
regular teachers in the synagogues, who were officially qualified to pro- 
nounce discourses before the people ; although there were interpreters 
w r ho rendered into the vernacular tongue, the sections of the law which 
had been publicly read in the Hebrew. 

" The synagogue preacher, whose business it is, in consequence of 
his office, td address the people, is an official personage that has been 
introduced in later times ; at least we find no mention of such a one in 
the New Testament : on the contrary, in the time of Christ, the person 
who read the section for the Sabbath, or any other person who was 
respectable for learning, and had a readiness of speech, addressed the 
people. 

" The other persons who were employed in the services and govern- 
ment of the synagogue, in addition to the one who read the Scriptures, 
and the person who rendered them into the vernacular tongue, were as 
follows : 1. The ruler of the synagogue, who presided over the assembly, 
and invited readers and speakers, unless some persons who were accept- 
able offered themselves. 2. The elders of the synagogue ; they appear 
to have been the counsellors of the head or ruler of the synagogue, and 
were chosen from among the most powerful and learned of the people. 
The council of elders not only took a part in the management of the 
internal concerns of the synagogue, but also punished transgressors of 
the public law, either by turning them out of the synagogue, or decree- 
ing the punishment of thirty-nine stripes. 3. The collectors of alms — 
deacons. Although every thing which is said of them by the Hebrews 
does not appear concerning them in the time of the apostles, there can 
be no doubt that there were such officers in the synagogues at that 
time. 4. The servants of the synagogue ; whose business it was to hand 
the book to the person who was to read it, and to receive it back again, 
and to perform other services. 5. The messenger, or legate of the 
synagogue ; this was a person who was sent from synagogues abroad, 
to carry alms to Jerusalem. The name, messenger of the synagogue, 
was applied likewise to any person who was commissioned by a syna- 
gogue, and sent forth to propagate religious knowledge. A person 
likewise, was denominated the messenger, or angel, &c, who was 
selected by the assembly, to recite for them the prayers ; the same that 
is called by the Hebrews of modern times the synagogue singer, or 
cantilator. 

" The manner of conducting the synagogue worship was this : — when 
an assembly was collected together fpr worship, the services began, 
after the customary greeting, with a doxology. A section was then 
read from the Mosaic law. Then followed, after the singing of a second 
doxology, the reading of a portion from the prophets. It was on such 
occasions as these that Jesus, and afterward the apostles, taught the 



78 CHURCH OF GOD. 

Gospel. The meeting, as far as the religious exercises were concerned, 
was ended with a prayer, to which the people responded, Amen. The 
synagogue worship has undergone many changes, in process of time, 
in so far as regards its ceremonial. 

" It was by ministering in synagogues that the apostles gathered the 
churches. They retained also, essentially the same mode of worship 
with that of the synagogues, excepting that the Lord's Supper was 
made an additional institution, agreeably to the example and direction 
of Christ. They were, at length, excluded from the synagogue, and 
assembled at evening, in the house of some Christian. The apostle, 
with the elders, when engaged in public worship, took a position where 
they would be most likely to be heard by all. The first service was 
merely a salutation or blessing, namely, The Lord be with you, or, 
Peace be with you. Then followed the doxologies and prelexions, the 
same as in the synagogues. The apostle then addressed the people on 
the subject of religion, and urged upon them that purity of life which 
it required. Prayer succeeded, which was followed by the commemo- 
ration of the Savior's death, in the breaking and distribution of bread." 



FAITH OF MODERN HEBREWS. 

This confession of faith was drawn up by Moses Maimonides, other- 
wise called the great rambam, that is, rabbi Moses Ben Maimon, an 
Egyptian rabbi, of the eleventh century, (a man of much distinction 
and learning,) and is still acknowledged by the Hebrews. It contains 
thirteen articles, and reads as follows : 

1. I believe, with a strong and lively faith, that there is one God, the 
creator of all things, and first principle of all beings ; who is self-suffi- 
cient and independent, and without whom no created being can subsist. 

2. I believe, &c, that God is one and indivisible, but of an unity 
peculiar to himself alone : that He has been, is, and shall for ever be, 
the only God, blessed for evermore. 

3. I believe, &c, that God is an incorporeal being ; He has no bodily 
quality of any kind whatever, which either is passible, or can any ways 
be imagined. 

4. I believe, &c, that God is eternal, and all beings, except himself, 
had once a beginning ; for God is the beginning and end of all things. 

5. I believe, &c, that none but God is the object of divine adoration, 
and no created being ought to be worshipped as a mediator and inter- 
cessor. 

6. I believe, <fcc, that whatever is written in the books of the pro- 
phets is true; for there have been, and still may be, prophets qualified 
to receive the y inspirations of the Supreme Being. 

7. I believe, &c, in the truth of the prophecies of our master Moses, 
(peace be with him ;) for Moses was a prophet superior to all others ; 
and God Almighty honored him with a peculiar gift of prophecy, which 
was never granted to any of the rest. 



CHURCH OF GOD. 70 

8. I believe, <fcc, that the law left by Moses, (peace be with him,) 
was the pure dictate of God himself; and consequently, the explication 
of those commandments, which were handed down by tradition, came 
entirely from the mouth of God, who delivered it to our master Moses, 
as we have it at the present day. 

9. I believe, &c, that this law is unchangeable, and that God will 
never give another ; nor can there be the least addition to, or diminution 
from it. 

10. I believe, &c, that God perfectly knows the secret thoughts, and 
governs all the actions of mankind. 

11. I believe, &c, that God will reward those who observe this law, 
and will severely punish such as are guilty of the least violation of it. 
Eternal life is the best and greatest reward, and damnation of the soul, 
the most severe punishment. 

12. I believe, &c, that a Messiah shall come, more deserving than 
all the kings that have ever lived. Although He thinks proper to delay 
His coming, no one ought, on that account, to question the truth of it, 
or set an appointed time for it ; much less produce Scripture for the 
proof of it ; since Israel will never have any king to rule over it, but 
one that shall be in the line of David and Solomon. 

13. I believe, &c, that God will raise the dead, and although I know 
not when, yet it will be when He sees most convenient, — Hallowed be 
His name, for ever and ever. — Amen. 

PRESENT MODE OF WORSHIP. 

"The modern Hebrews still adhere as closely t6 the Mosaic dispen- 
sation, as their dispersed and despised condition will permit them. Their 
service consists chiefly in reading the law in the synagogues, together 
with a variety of prayers. They use no sacrifices, since the destruction 
of the temple. They repeat blessings and particular praises to God, 
not only in their ordinary prayers, but on all accidental occasions, and 
in almost all their actions. They go to prayers three times a day, in 
the synagogues. Their sermons are not made in Hebrew, (which lan- 
guage is by no means common among them,) but in the language of the 
country where they reside. They are forbidden all vain swearing, and 
pronouncing any of the names of God, without necessity. They abstain 
from meats prohibited by the Levitical law ; for which reason, whatever 
they eat must be dressed by Hebrews, and after a manner peculiar to 
themselves. As soon as a child can speak, they teach him to read the 
Bible, in the original Hebrew. In general, they observe the same cere- 
monies which were practised by their ancestors, in the celebration of 
the passover. They assert the perpetuity of their law, together with 
its perfection. They deny the accomplishment of the prophecies, in the 
person of Christ ; alleging that the Messiah is not yet come, and that 
He will make His appearance with the greatest worldly pomp and 
grandeur, subduing all nations before Him, and subjecting them to the 
house of Judah." 



80 CHURCH OF GOD. 

It is agreed on all hands, that the calamities and miseries of 
the Hebrews, are without a parallel in all history. The land of 
every civilized government under heaven, (except the United 
States,) is deeply stained with Hebrew blood. The accounts 
of their sufferings, move the tenderest sensibilities of our 
nature, and we wonder why these things were so ! and inquire, 
can any one point to the authority that commanded—to the 
circumstances that justified them? Their justification has 
been attempted, on the ground, that the Hebrews " killed the 
Lord Jesus." Now, the killing of the Lord Jesus, is as desti- 
tute of any extenuating circumstance, as any act of murder 
that was ever perpetrated. It was as cruel as the most wanton 
act of barbarity, could possibly be : of all kinds of homicide it 
was the most detestable — -judicial homicide. It is true, He- 
brews participated largely in that great crime, but it was not 
their act, alone ; Gentiles were equally guilty with them. 
Hebrews compassed the death of the Lord Jesus, and G-entiles 
consummated it. This is shown from the words of our Savior : 
"And Jesus, going up to Jerusalem, took the twelve disciples 
apart in the way, and said unto them, Behold, we go up to 
Jerusalem ; and the Son of Man shall be betrayed unto the 
chief-priests, and unto the scribes, and they shall condemn 
Him to death ; and shall deliver Him to the Gentiles to mock, 
and to scourge, and to crucify Him." And here we may 
remark, that Pilate, the judge upon the trial, was the most 
guilty of any one connected with the transaction. If therefore, 
the killing of the Lord Jesus, can be adduced as a reason for 
the persecution of the Hebrews, it should have extended to 
their partners in guilt. Bat, whoever may be, and however, 
guilty of the killing of the Lord Jesus, the prayer of the dying 
Grod-man, " Father, forgive them ; for they know not what 
they do," blotted it out forever ! 

We must look elsewhere for the caufe of the calamities of 
the Hebrews, than the killing of the Lord Jesus. A perfect 
and satisfactory reason ; indeed a complete solution of the 
whole matter, as appears to us, is found in the fact of the He- 
brews rejecting Jesus Christ as the Messiah. Grod elected 
the Hebrew nation ; raised it up ; made it, for three primary 
purposes ; namely, 1. That from it and of it, should come the 
Messiah. 2. That it should be the depository of the Sacred 
Oracles. 3. That it should always preserve the perfect worship 
of the true Grod — what a high destiny ; sacrificed* however, to 
a delusion — the desire of an earthly prince ! Upon their fidelity 
in these things, was their nationality suspended ; as soon there- 



CHURCH OF GOD. 31 

fore, as the nation rejected the Lord Jesus Christ, they forfeited 
their national organization. Thus, we ascertain the cause of 
the sufferings of the Hebrews ; the sufferings themselves were 
but consequences, resulting from the loss of nationality. 

Our blessed Lord and Savior saw all this. He saw ap- 
proaching the overwhelming calamities that befell this unhap- 
py people, (particularly those inflicted upon them by Yespasian 
and Titus ;) and did all that He could, consistently with His own 
perfections and the liberty of His creatures, to avert them, but 
" they would not. The Romans came, and their nationality 
was lost. The language of our Savior, as he contemplated 
these things and wept over Jerusalem, fully sustains the view 
here expressed : "0 Jerusalem, Jerusalem, which killest the 
prophets, and stonest them that are sent unto thee : how often 
would I have gathered thy children together, as a hen doth 
gather her brood under her wings, and ye would not ! Be- 
hold, your house is left unto you desolate: and verily, I say 
unto you, Ye shall not see me, until the time come when ye 
shall say, Blessed is He that cometh in the name of the Lord." 

There is a fact stated by Eusebius, Epiphanius and other 
historians, relating to the Christians that were in Jerusalem, 
which should be diligently considered: "At this juncture," 
the siege of Jerusalem, (after Cestius Grallus had unaccount- 
ably raised the siege, and Vespasian was approaching with his 
army,) " all who believed in Christ, left Jerusalem and fled to 
Pella, and other places beyond the river Jordan ; and so they 
all marvellously escaped the general calamities, which followed 
the overthrow of their country; not one of them perished" 
With regard to the retreat of Cestius Grallus, every historian 
who treats of it, expresses his surprise: Josephus says : " He 
retreated from the city, without any just occasion in the 
world." It is hardly worth while to say, that this was the 
means that Providence employed, for the safety of the Chris- 
tians. And here we may add, that had the nation consented 
to be " gathered together," by receiving Jesus Christ as the 
Messiah, their nationality would have been preserved, and the 
consequences of its loss, averted. 

The preservation of the Hebrews, is one of the most aston- 
ishing facts in the world's history. " The preservation of the 
Hebrews," says Basnage, " in the midst of the miseries which 
they have undergone, during seventeen hundred years, is the 
greatest prodigy that can be imagined. Religions depend on 
temporal prosperity, to a considerable extent ; they triumph 
6 



82 CHURCH OF GOD. 

under the protection of a conqueror ; they languish and sink, 
with sinking governments. Paganism, which once covered 
the earth, is extinct. Christians glory in their martyrs ; yet, 
were considerably diminished in number, by the persecutions 
to which they have been exposed ; nor was it easy to repair 
the injuries done them, by those acts of violence. But here 
we behold a people, hated and persecuted for seventeen hundred 
years, and yet sustaining themselves, and widely extended. 
Monarchs have often employed the severity of edicts and the 
hand of executioners, to ruin them. The seditious multitudes, 
by murders and massacres, have committed outrages against 
them, still more violent and tragical. Princes and people, 
Pagans, Mahomedans, Christians, disagreeing in almost every 
thing else, have united in the design of exterminating them, 
and have not been able to succeed ! The bush of Moses, sur- 
rounded with flames, ever burns, yet is never consumed ! The 
Hebrews have been expelled, in different times, from every part 
of the world, (except the United States,) which hath only 
served to spread them in all regions. From age to age, they 
have been exposed to misery and persecution ; yet, still they 
subsist, in spite of the ignominy and the hatred, which hath 
pursued them in all places ; whilst the greatest monarchies are 
fallen, and nothing remains of them bat their history." 

From the remarkable preservation of the Hebrews, we learn 
two facts : 1. They are the same people, who stood at the base 
of Mount Sinai, whilst Moses ascended to its summit, and be- 
held that awfully grand display of God's presence, manifested 
on the occasion of giving the law. The same people, in religion, 
in religious rights, ceremonies and usages, (only as these have 
been changed by circumstances which they could not control.) 
The same people, in every distinguishing feature of character. 
Thus, as far as could be, we have living witnesses of the integ- 
rity of the Old Testament. 2. The other fact to be learned is, 
that they have thus been kept against that day when Grod 
shall bid them assemble again in one congregation, in the land 
of their fathers, no more to go out. 

There is nothing so well calculated to subdue the heart of 
the Hebrew, as the present desolate condition of the Holy 
Land. Once, the garden-spot of the whole earth ; its produc- 
tive soil, yielded abundance " and to spare:" its mountain- 
pastures were alive with flocks and herds, and its territory 
teemed with prosperous inhabitants. There, Grod spoke to the 
prophet, and the prophet to the people, and the people answer- 



CHURCH OF GOD. 83 

ed, " all that the Lord hath commanded, we will do." Now, 
the land is waste, and its once proud inhabitants, scattered into 
every country under heaven, a by- word and reproach — " a 
people without a nation." " The city of the Great King," 
" the beautiful for situation," is "trodden down of the Gen- 
tiles." The stupendous edifice of Mount Zion, once the admi- 
ration of the world, has disappeared, " so that one stone is not 
found upon another :" even the site cannot be distinctly 
traced ! A few squalid Hebrews, who defy poverty, indignity, 
oppression, shame, still linger about the Holy City, to mourn 
over " the desolation that walketh in darkness, and that wast- 
eth at noon- day. 

There is no prophetic fact more distinctly stated and fre- 
quently repeated ; not one in which divines, commentators and 
rabbins, more universally agree, than the fact that the He- 
brews are to be restored to the Holy Land. 

Ezekiel says, " Moreover, the word of the Lord came unto 
me, saying, Son of man, when the house of Israel dwelt in their 
own land, they defiled it by their own way and by their doings : 
their way was before me as the uncleanness of a removed 
woman. Wherefore, I poured my fury upon them for the 
blood that they had shed upon the land, and for their idols 
wherewith they had polluted it : and I scattered them among 
the heathen, and they were dispersed through the countries : 
according to their way and according to their doings, I judged 
them. And when they entered unto the heathen, whither they 
went, they profaned my holy name, when they said to them, 
These are the people of the Lord, and are gone forth of the 
land. But I had pity for mine holy name, which the house of 
Israel had profaned among the heathen, whither they went. 
Therefore, say unto the house of Israel, Thus saith the Lord 
God ; I do not this for your sakes, house of Israel, but for 
mine holy name's sake, which ye have profaned among the 
heathen, whither ye went. And I will sanctify my great 
name, which was profaned among the heathen, which ye have 
profaned in the midst of them ; and the heathen shall know 
that I am the Lord, saith the Lord God, when I shall be sanc- 
tified in you, before their eyes. For I will take you from 
among the heathen, and gather you out of all countries, and 
will bring you into your own land. Then will I sprinkle 
clean water upon you, and ye shall be clean : from all your 
filthiness, and from all your idols, will I cleanse you. A new 
heart also, will I give you, and a new spirit will I put within 



84 CHURCH OF GOD. 

you : and I will take away the stony heart out of your flesh, 
and I will give you a heart of flesh. And I will put my Spirit 
within you, and cause you to walk in my statutes, and ye shall 
keep my judgments, and do them. And ye shall dwell in the 
land that I gave to your fathers ; and ye shall be my people, 
and I will be your Grod. I will also, save you from all your 
uncleannesses : and I will call for the corn, and will increase it, 
and lay no famine upon you. And I will multiply the fruit of 
the tree, and the increase of the field, that ye shall receive no 
more reproach of famine, among the heathen. Then shall ye 
remember your own evil ways, and your doings that were not 
good, and shall loathe yourselves in your own sight, for your 
iniquities and for your abominations. Not for your sakes do I 
this, saith the Lord Grod, be it known unto you : be ashamed 
and confounded for your own ways, house of Israel. Thus 
saith the Lord Grod ; In the day that I shall have cleansed 
you from all your iniquities, I will also cause you to dwell in 
the cities, and the wastes shall be builded. And the desolate 
land shall be tilled, whereas it lay desolate in the sight of all 
that passed by. And they shall say, This land that was deso- 
late, is become like the garden of Eden ; and the waste and 
desolate and ruined cities, are become fenced, and are inhabit- 
ed. Then the heathen that are left round about you shall 
know that I the Lord, build the ruined places, and plant that 
that was desolate: I the Lord, have spoken it, and I will do 
it. Thus saith the Lord God ; I will yet for this be inquired 
of by the house of Israel, to do it for them ; I will increase 
them with men like a flock. As the holy flock, as the flock 
of Jerusalem, in her solemn feasts ; so shall the waste cities 
be filled with flocks of men : and they shall know that I am 
the Lord." 

In Leviticus it is said : "And I will bring the land into 
desolation ; and your enemies that dwell therein shall be asto- 
nished at it : and I will scatter you among the heathen, and I 
will draw out a sword after you ; and your land shall be deso- 
late, and your cities waste. Then will I remember my cove- 
nant with Jacob, and also, my covenant with Isaac ; and also, 
my covenant with Abraham will I remember ; and I will 
remember the land. The land also, shall be left of them, and 
shall enjoy her Sabbaths, while she lieth desolate, without them : 
and they shall accept of the punishment of their iniquity ; be- 
cause, even because they despised my judgments, and their 
soul abhorred my statutes." 



CHURCH OF GOD. 85 

Hosea says : " For the children of Israel shall abide many 
days without a king, and without a prince, and without a sa- 
crifice, and without an image, and without an ephod, and with- 
out teraphim : afterward shall the children of Israel return 
and seek the Lord their God and David their King ; and shall 
fear the Lord and His goodness in the latter days." " It is 
agreed by almost all the rabbins, and by almost all divines, 
that by David their king is meant the promised Messiah." 

The fact that the Hebrews are not to return to the land of 
Judea until they receive Jesus Christ as the Messiah, makes 
the time of their return dependent upon themselves. The day 
they shall say, Blessed is He that cometh in the name of the 
Lord, will be the day of their emancipation. It will be the day 
that shall end their long and bitter sufferings ; the day that 
shall send them up to the Holy Land, with songs of joy and 
gladness. The accomplishment of this very important and 
desirable consummation will not require the enthusiasm of a 
Peter the Hermit, nor the interference of a Conrade III., nor of 
a Louis VII., nor of a Frederick Barbarossa, nor of any other 
crusader, in order to drive the followers of the prophet from the 
land they have so long polluted ; for " the land shall be left of 
them, and shall enjoy her Sabbaths :" Grod will do that work : 
what instrumentality He will employ for the accomplishment 
of this great purpose does not appear, nor is it material for us 
to know. The Hebrews alone will not be left to the rejoicings 
of that day — the Christian world will participate in them with 
equal pleasure. On that day the Hebrews will take their 
harps from the willows, where they have so long hung, and the 
whole world shall be made vocal with the songs of Zion, as they 
move up to their ancient home. Who does not desire the 
speedy arrival of that day ? Can there be one that does not ? 

But in the mean time, it is proper to inquire, how should 
Hebrews be treated by the respective Christian governments ? 
Justice answers — like all other citizens. Hitherto many of the 
European governments have kept them under hard and severe 
restrictions ; can any one tell why ? In the United States, as 
to citizenship and all its concomitants, Hebrews occupy equal 
ground with all others. The offices of the State and Federal 
governments are alike open to them, and individuals of them 
have occupied some of the highest known to our system. 
Have they not been found competent to the discharge of the 
duties of their places ? Have they not, to every imaginable 
extent, proved themselves as trustworthy and as patriotic as 



86 CHURCH OF GOD. 

their Christian fellow-citizens ? In the walks of private life 
have they not shown themselves to be as fond of order and 
quiet as any ? And in social intercourse, as agreeable ? The 
example set by our governments should be followed by all 
others. The intelligence of the age demands that the preju- 
dice which has heretofore been so freely indulged against 
Hebrews, whereby a world of injustice has been done them, 
.should cease forever. 



DISPENSATION OF THE SON. 

SECTION II. 

CATHOLICS. 

The dispensation of the Son was opened by John the Baptist. 
The ministry of John was necessarily brief, not extending be- 
yond the period of a few months. Alluding to himself, John 
says, " I am the voice of one, crying in the wilderness, Prepare 
ye the way of the Lord, make His paths straight." Alluding 
to Jesus and himself, he says, "He must increase, but I must 
decrease." John's ministry forms the connecting link between 
the Hebrew and Christian dispensations of grace. 

Prophecy concerning John, — u The voice of him that crieth 
in the wilderness, Prepare ye the way of the Lord, make 
straight in the desert a highway for our God." 

His Birth. — "Now Elisabeth's full time came that she 
should be delivered, and she brought forth a son. And her 
neighbors and her cousins heard how the Lord had shewed great 
mercy upon her, and they rejoiced with her." 

Named and circumcised.— ll And it came to pass, that on 
the eighth day they came to circumcise the child, and they 
called his name Zacharias, after the name of his father. And 
his mother answered and said, Not so ; but he shall be called 
John. And they said unto her, There is none of thy kindred 
that is called by this name. And they made signs to his father, 
how he would have him called. And he asked for a writing- 
table, and wrote, saying, His name is John. And they mar- 
velled all." 

His call. — " Now, in the fifteenth year of the reign of Ti- 



CHURCH OF GOD. 87 

berius Caesar, Pontius Pilate being governor of Judea, and 
Herod being tetrarch of Gralilee, and his brother Philip tetrarch 
of Ituria and of the region of Trachonitis, and Lysanias the 
tetrarch of Abilene ; Annas and Caiaphas being the high- 
priests, the word of Grod came unto John, the son of Zacharias, 
in the wilderness." 

His doctrine. — " In those days came John, the baptist, 
preaching in the wilderness of Judea, and saying, Repent ye, 
for the kingdom of heaven is at hand." 

He baptizes. — " Then went out unto him Jerusalem, and 
all Judea, and all the region round about Jordan, and were 
baptized of him in Jordan, confessing their sins." 

He rebukes the Pharisees and Sadducees. — u But when he 
saw many of the Pharisees and Sadducees come to his baptism, 
he said unto them, generation of vipers ! who hath warned 
you to flee from the wrath to come ? Bring forth therefore, 
fruits meet for repentance : and think not to say within your- 
selves, We have Abraham to our father : for I say unto you, 
That God is able of these stones, to raise up children unto 
Abraham. And now also, the axe is laid unto the root of the 
trees : therefore, every tree which bringeth not forth good fruit 
is hewn down, and cast into the fire." 

His testimony concerning' Christ. — -" I indeed baptize you 
with water, unto repentance ; but He that cometh after me is 
mightier than I, whose shoes I am not worthy to bear : He 
shall baptize you with the Holy Grhost, and with fire : whose 
fan is in his hand, and He will thoroughly purge His floor, and 
gather His wheat into the garner ; but He will burn up the 
chaff with unquenchable fire." 

He baptizes Jesus.— u Then cometh Jesus from Gralilee to 
Jordan unto John, to be baptized of him. But John forbade 
Him, saying, I have need to be baptized of thee, and comest 
thou to me ? And Jesus answering, said unto him, Suffer it to 
be so now : for thus it becometh us to fulfil all righteousness. 
Then he suffered Him. And Jesus, when He was baptized, 
went up straightway out of the water : and lo, the heavens 
were opened unto him, and he saw the Spirit of Grod descend- 
ing like a dove, and lighting upon Him : and lo, a voice from 
heaven, saying. This is my beloved Son, in whom I am well 
pleased." 



88 CHURCH OF GOD. 



JESUS CHRIST. 

It is not our design here, to make farther allusion to our 
blessed Lord and Savior Jesus Christ, than as relates to Him 
as a teacher. Watson says : "When our Lord is considered as 
a teacher, we find Him delivering the justest and most sublime 
truths, with respect to the divine nature, the duties of man- 
kind, and a future state of existence ; agreeable in every parti- 
cular, to reason, and to the wisest maxims of the wisest phi- 
losophers ; without any mixture of that alloy which so often 
debased their most perfect productions ; and excellently adapt- 
ed to mankind in general, by suggesting circumstances and 
particular itnages, on the most awful and interesting subjects. 
We find Him filling, as it were, overpowering our minds with 
the grandest ideas of His own nature ; representing himself as 
appointed by His Father, to be our Instructor, our Redeemer, 
our Judge, and our King ; and showing that He lived and died, 
for the most benevolent and important purposes conceivable. 
He does not labor to support the greatest and most magnificent 
of all characters ; but it is perfectly easy and natural to Him. 
He makes no display of the high and heavenly truths which 
He utters ; but speaks of them with a graceful and wonderful 
simplicity and majesty. Supernatural truths are as familiar to 
His mind, as the common affairs of life, are to other men. He 
revives and amplifies the moral law, carries it to perfection, 
and enforces it by peculiar and animating motives : but He 
enjoins nothing new besides praying in His name, mutual love 
among His disciples, as such, and the observance of two simple 
and significant positive laws, which serve to promote the prac- 
tice of the moral law. Ail His precepts, when correctly 
explained, are reasonable in themselves and useful in their ten- 
dency : and their compass is very great, considering that He 
was an occasional teacher, and not a systematical one. If from 
the matter of His instructions we pass on to the manner in 
which they were delivered, we find our Lord usually speaking 
as an authoritative teacher ; though occasionally limiting His 
precepts, and sometimes assigning the reasons of them. He pre- 
supposes the original law of G-od, and addresses men as rational 
creatures. From the grandeur of his mind, and the magnitude 
of his subjects, He is often sublime ; and the beauties inter- 
spersed throughout His discourses, are equally natural and 
striking. He is remarkable for an easy and graceful manner 
of introducing the best lessons from incidental objects and 
occasions. The human heart is naked and open to Him ; and 



CHURCH OF GOD. 89 

He addresses the thoughts of men, as others do the emotions of 
their countenance, or their bodily actions. Difficult situations, 
and sudden questions of the most artful and ensnaring kind, 
serve only to display His superior wisdom, and to confound and 
astonish all His adversaries. Instead of showing His bound- 
less knowledge on every occasion, He checks and restrains it, 
and prefers utility to the glare of ostentation. He teaches 
directly and obliquely, plainly and covertly, as wisdom points 
out occasions. He knows the inmost character, every prejudice 
and every feeling of His hearers; and accordingly, uses para- 
bles to conceal or to enforce His lessons, and He powerfully 
impresses them by the significant language of actions. He gives 
proofs of his mission from above, by His knowledge of the 
heart, by a chain of prophecies, and by a variety of mighty 
works. " 



THE COLLEGE OF APOSTLES. 

Just previous to the ascension of Jesus Christ, the apostles 
were re-commissioned to preach the Grospel and build up 
the Church of Grod. The faithfulness with which they ex- 
ecuted this sacred duty, was clearly attested by the suc- 
cess that crowned their efforts, on all occasions. Scores, and 
sometimes thousands, were added to the Church in a single 
day. The story of the cross — the resurrection of the dead — 
salvation by faith in a crucified Redeemer, were the inspiring 
themes upon which they dwelt, and thousands flocked to hear 
these simple and eloquent declarations of the word of life, until 
every city, and hamlet, and village, became resonant with the 
sound of salvation. 

After the resurrection, a the same day at evening, being the 
first day of the week, when the doors were shut where the dis- 
ciples were assembled for fear of the Jews, came Jesus, and 
stood in the midst, and saith unto them, Peace be unto you. 
And when He had so said, He showed unto them His hands 
and His side. Then were the disoiples glad when they saw the 
Lord. Then said Jesus unto them again, Peace be unto you, 
as my Father hath sent me, even so send i" you. And when He 
had said this, He breathed on them, and saith unto them, 
Receive ye the Holy Grhost." 

That the communication of the Holy Grhost ijius made, was 
power to be exercised personally \ (not to be delegated,) for a 



QO CHURCH OF GOD. 

special purpose, and for a limited period, is manifest from the 
following Scriptures : at the time of the martyrdom of Stephen, 
u there was a great persecution against the Church which was 
at Jerusalem ; and they were all scattered abroad throughout 
the regions of Judea and Samaria, except the apostles." " Then 
Philip went down to the city of Samaria, and preached Christ 
unto them. And the people with one accord, gave heed unto 
those things which Philip spake, hearing and seeing the mira- 
cles which he did." And " when they believed Philip, preach- 
ing the things concerning the kingdom of God, and the name 
of Jesus Christ, they were baptized, both men and women." 
u Now, when the apostles which were at Jerusalem, heard that 
Samaria had received the word of God, they sent unto them 
Peter and John ; who when they were come down, prayed for 
them, that they might receive the Holy Ghost : for as yet He 
was fallen upon none of them ; only they were baptized in the 
name of the Lord Jesus. Then laid they their hands on them, 
and they received the Holy Ghost." 

D'r Clark has the following note on the above : " It seems 
evident from this case, that even the most holy deacons, though 
full of the Holy Ghost themselves, could not confer this heavenly 
gift on others : this was the prerogative of the apostles, and 
they were only instruments, but they were those alone by 
which the Lord chose to work. They prayed and laid their 
hands on the disciples, and God sent down the gift; so, the 
blessing came from God by the apostles, and not from the apos- 
tles to the people. But for what purpose was the Holy Spirit 
thus given ? certainly not for the sanctification of the souls of 
the people ; this they had on believing in Christ Jesus ; and this 
the apostles never dispensed. It was the miraculous gifts of the 
Spirit which were thus communicated ; the speaking 1 with dif- 
ferent tongues, and those extraordinary qualifications which 
were necessary for the successful preaching of the Gos- 
pel ; and doubtless, many if not all of those on whom the apos- 
tles laid their hands, were employed, more or less, in the 
public work of the Church ;" that is, " only on some select 
persons, who were thought proper for public use in the Church. 
They did not lay hands on all, for certainly no hands, in this 
way, were laid on Simon." 

The Roman Catholic Church, founded on the apostle Peter, 
(as it contends,) finds its proper place here. This Church pre- 
sents at once, an organization the most complicated and pow- 
erful, of any other exhibited on the pages of history. No system 



CHURCH OF GOD. 91 

of religion has ever gained such a predominant ascendency ; 
such an extended influence over the minds of men, as the sys- 
tem of which we now speak. Extending as far back at least, 
as the first quarter of the fourth century of the Christian era, 
it has reached forward to the sixteenth, claiming to be the only 
true Church ; {how it has sustained this pretension history 
relates ;) and gaining strength with age, it stands, the survi- 
vor of the proudest monarchies, known to the world's history. 
Whatever else may be said, and whatever else may be proved, 
against this Church, it has existed, in its lot, to bless mankind 
in many ways. 

Reared amongst monarchies, this Church finds itself most 
powerful when acting in connection with them. It is a politi- 
co-ecclesiastical institution ; its head is a sovereign, in every 
proper acceptation of the term ; its genius is incompatible with 
the genius of a republic ; hence Catholicism in a monarchy and 
Catholicism in the United States, are two very materially dif- 
ferent things. This Church allows of no investigation of reli- 
gious principles, by individuals, thereby keeping the mind 
controlled, a thing which we are accustomed to regard as the 
most abject slavery. 

An axiom of this Church, as will be seen by its own state- 
ment, is, that u it hates change :" acting upon this avowal, it 
refuses to progress ; that is, to keep pace with the constantly 
increasing light — it is stationary — it is antiquated — hence, 
the manifestations of decay which are every where to be seen 
in it. 

This Church claims for its ministry, " a succession from 
the apostles," and repudiates the ministry of every other 
Church, which does not make the like jclaim. However true 
or untrue, this pretension may be, we shall not stop here to 
inquire : but allowing the claim to be true, the whole ques- 
tion is at once settled by the statement of a simple fact — the 
ministry of this Church is, in no way, connected with the min- 
istry of the present dispensation — so stands the proof. In this 
aspect of the question, it is, at least, interesting to inquire, 
whether the ministry of the Roman Catholic Church, be now 
necessary, in the Church of Grod ? 

Until the reign of Henry VIII., England was as devotedly 
Catholic as any country in Christendom ; and although the 
reformation had made considerable progress on the continent, 



92 CHURCH OF GOD. 

and been introduced into England, it is probable that had not 
Henry desired to be divorced from Catherine, the widow of 
his brother Arthur, England would have continued her con- 
nection with Rome, during his reign, at least. In support of 
the truth of the statement here made, we adduce the fact, that 
although England departed far from Rome, during the reign 
of Edward, yet, during that of Mary, she retraced her steps, 
with great facility and unanimity. (She scarcely regained 
under Elizabeth what she lost under Mary.) 

Henry having waited long and anxiously for the divorce ; 
having exhausted every means to induce Clement to grant it, 
and failing in all, dissolved the connection with Rome. His 
object was, not to reform the Church, but to proclaim himself, 
says an author, "a kind of lay patriarch" of the Church in 
England ; to shake off the authority of Rome, and to pursue 
the consummation of his desires in another direction. Thus 
the Church of England, brought with it, from the Roman 
Catholic Church, (and imparted to the Protestant Episcopal 
Church of the United States,) the question of "succession in 
the ministry." In this respect the Church of England, and the 
Episcopal Church of the United States, have not reformed. 
Notwithstanding, there are now, and always have been, in both 
these Churches, no inconsiderable numbers, who have regarded 
the ministry of the reformed Churches, as evangelical. 

To the thoroughly reformed Churches, this question of " suc- 
cession" is practically of but little moment. The inconve- 
nience that results from it, is realized by those alone who 
contend for it. This question principally, we conceive, forms 
the difficulty in the way of the success of these Churches: 
how much longer it will be permitted to remain is, perhaps, 
impossible to determine ; but from unmistakable indications, 
it is probable, that the day of its removal is not very re- 
mote. 

Who would have supposed, that at this day, there could have 
been found on the statute-book of England, a law, subject- 
ing a preacher of a reformed Church, to three months' impris- 
onment, for preaching in a pulpit of the established Church ! 
It is, nevertheless, true. In 1851, D'Aubigne, the historian, 
was in England, and, by request, preached in a pulpit of the 
establishment. " Such a proceeding," says D'Aubigne, "had 
not taken place since the reformation." The result was a 
sharp controversy, which lasted six months or a year. One of 
the daily London papers, (the Morning Chronicle,) an organ of 



CHURCH OF GOD. 93 

the Puseyite party, was foremost in the attack. It asserted 
that the Abbe de Ravigan, (then in London,) being a priest, 
might have preached ; but that any minister not having re- 
ceived Episcopal ordination, was only a layman ; and that I, 
being a Presbyterian minister, was liable to three months' im- 
prisonment, for having preached in a pulpit of the Established 
Episcopal Church." It is matter of great relief to the mind, 
however, to say, that on the occasion alluded to, " no one more 
heartily condemned," continues D'Aubigne, "the Puseyite 
errors, than the excellent primate of England, the venerable 
Archbishop of Canterbury) who firmly maintained the validity 
of the ministerial office, in our continental Churches." 



CATHOLIC DOCTRINE. 
Faith. 

"I, N. N. with a firm faith, do profess all and every one of those 
things which are contained in that creed, which the Holy Roman 
Church maketh use of ; to wit : I believe in one God, the Father 
Almighty, maker of heaven and earth, of all things visible and invisible : 
and in one Lord Jesus Christ, the only begotten Son of God, and born 
of the Father, before all ages : God of God ; Light of Light ; true God 
of true God ; begotten, not made, consubstantial to the Father, by 
whom all things were made. Who, for us men % and for our salvation, 
came down from heaven, and was incarnate by the Holy Ghost of the 
virgin Mary, and was made man. Who was crucified also for us, under 
Pontius Pilate : who suffered and was buried, and the third day rose 
again, according to the Scriptures : who ascended into heaven ; sits at 
the right hand of the Father, and is to come again with glory, to judge 
the living and the dead ; of whose kingdom, there shall be no end. 
And in the Holy Ghost, the Lord and life-giver, who proceeds from the 
Father and the Son ; who together with the Father and the Son, is 
adored and glorified; who spoke by the prophets : and (I believe) one 
holy catholic and apostolic Church : I confess one baptism for the 
remission of sins: and I look for the resurrection of the dead, and the 
life of the world to come. 

"I most steadfastly admit and embrace apostolical and ecclesiastical 
traditions, and all other observances and constitutions of the same 
Church. 

" I also admit the holy Scripture, according to that sen^e which our 
holy mother, the Church, has held and does hold ; to which it belongs 
to judge of the true sense and interpretation of the Scriptures ; neither 
will I ever take and interpret them otherwise than according to the 
unanimous consent of the Fathers. 

*' I also profess, that there are truly and properly seven sacraments 



94 CHURCH OF GOD. 

of the newlaw, instituted by Jesus Christ, our Lord, and necessary for 
the salvation of mankind, though not all for every one ; to wit : baptism, 
confirmation, eucharist, penance, extreme unction, orders, and matri- 
mony ; and that they confer grace: and that of these, baptism, confir- 
mation, and orders, cannot be reiterated without sacrilege. And I also 
receive and admit, the received and approved ceremonies of the Catholic 
Church, used in the solemn administration of all the aforesaid sacra- 
ments. 

" I embrace and receive all and every one of the things, which have 
been defined and declared in the holy council of Trent, concerning origi- 
nal sin and justification. 

" I profess likewise, that in the mass, there is offered to God, a true, 
proper, and propitiatory sacrifice for the living and the dead. And 
that in the most holy sacrifice of the eucharist, there are truly, really, 
and substantially, the body and blood, together with the soul and 
divinity of our Lord Jesus Christ : and that there is made a conversion 
of the whole substance of the bread, into the body, and of the whole 
substance of the wine into the blood : which conversion the Catholic 
Church calls transubstantiation. I also confess, that under eithergkind 
alone, Christ is received whole and entire, and a true sacrament. 

" I constantly hold, that there is a purgatory, and that the souls 
therein detained are helped by the suffrages of the faithful. 

" Likewise, that the saints reigning together with Christ, are to be 
honored and invocated ; and that they offer prayers to God for us ; and 
that their relics are to be bad in veneration. 

" I most firmly assert, that the images of Christ, of the mother of 
God, ever virgin, and also, of other saints, may be had and retained, 
and that due honor and veneration, are to be given them. 

" I also affirm, that the power of indulgences, was left by Christ in 
tlje Church, and that the use of them is most wholesome to Christian 
people. 

" I acknowledge the holy, catholic, apostolic Roman Church, for the 
mother and mistress of all Churches ; and I promise true obedience to 
the bishop of Rome, successor to S't Peter, prince of the apostles, and 
vicar of Jesus Christ. 

" I likewise undoubtedly receive and profess all other things delivered, 
defined and declared, by the sacred canons and general councils, and 
particularly by the holy council of Trent. And I condemn, reject and 
anathematize all things contrary thereto, and all heresies which the 
Church has condemned, rejected and anathematized. 

" I, i\T. N., do at this present, freely profess, and sincerely hold, this 
true Catholic Faith, without which no one can be saved : and I prom- 
ise most constantly, to retain and confess the same, entire and inviolate, 
with God's assistance, to the end of my life. 



CHURCH OF GOD. 95 

» The Cross. 

" Why do you treat of the sign of the cross before you begin to 
speak of the sacraments ? — Because this holy sign is made use of in all 
the sacraments, to give us to understand that they all have their whole 
force and efficacy from the cross, that is, from the death and passion of 
Jesus Christ. What is the sign of Christ, says S't Augustine, which 
all kuow, but the cross of Christ ; which sign, if it be not applied to 
the foreheads of the believers ; to the water with which they are#bap- 
tized ; to the chrism with which they are anointed ; to the sacrifice 
with which they are fed, none of these things is duly performed. 

** But did the primitive Christians make use of the sign of the cross 
only in the administration of the sacraments ? — Not only then, but also 
upon all other occasions ; at every step, says the ancient and learned 
Tertullian, at every coming in and going out ; when we put on our 
clothes or shoes ; when we wash ; when we sit down to table ; when we 
light a candle ; when we go to bed ; whatsoever conversation employs 
us, we imprint on our foreheads the sign of the cross. 

" What is the meaning of this frequent use of the sign of the cross ? — 
It is to show that we are not ashamed of the cross of Christ. It is to 
make an open profession of our believing in a crucified God. It is to 
help us to bear always in mind His death and passion ; and to nourish 
thereby in our souls the three divine virtues of faith, hope and charity. 

u How are these three divine virtues exercised in the frequent use 
of the cross? — 1st. Faith is exercised because the sign of the cross 
brings to our remembrance the chief article of the Christian belief, viz : 
The Son'of God dying for us upon the cross. 2dly, Our hope is hereby 
daily nourished and increased ; because this holy sign continually re- 
minds us of the passion of Christ, on which is grounded all our hope 
for mercy, grace and salvation. 3dly, Charity, or the love of God, is 
excited in us by that sacred sign, by representing to us the love which 
God has showed us, in dying upon the cross for us. 

"In what manner do you make the sign of the cross ? — In blessing 
ourselves we form the sign of the cross by putting our right hand to 
the forehead, and so drawing, as it were, a line down to the breast or 
stomach, and then another line crossing the former, from the left shoul- 
der to the right, and the words that we pronounce at the same time, 
are these : ' In the name of the Father, and of the Son, and of the Holy 
Ghost;' by which we make a solemn profession of our faith in the 
blessed Trinity. But, in blessing other persons or things we form the 
cross in the air, with the right hand extended towards the thing we 
bless. 

Baptism. 

"In what manner must baptism be administered so as to be valid? 
— It must be administered in true natural water, with this or the like 
form of words : ' I baptize thee in the name of the Father, and of the 
Son, and of the Holy Ghost ;' which words ought to be pronounced at 



96 CHURCH OF GOD. 

the same time the water is applied to the person that is baptized, and 
by the same minister, who ought to have the intention of doing what 
the Church does. 

" What if these words, ' I baptize thee,' or any one of the names of 
the Three Persons, should be left out ? — In that case it would be no 
baptism. 

" What if the baptism should be administered in rose-water, or any 
of the like artificial waters? — It would be no baptism. 

"£ught baptism to be administered by dipping, or by pouring of the 
water, or by sprinkling of the water ? — It may be administered validly 
any of these ways ; but the custom of the Church is to administer this 
sacrament either by dipping in the water, which is used in the East, 
or by pouring of the water upon the person baptized, which is more 
customary in these parts of Christendom. Moreover, it is the custom 
in all parts of the Catholic Church, and has been so from the apostles' 
days, to dip or pour three times, at the names of the three Divine Per- 
sons ; though we do not look upon this so essential, that the doing 
otherwise would render the baptism invalid. 

" What do you think of baptism administered by heretics or schis- 
matics ? — The Church receives their baptism if they observe the Catho- 
lic matter and form ; that is, if they baptize with true natural waters 
and have the intention of doing what the Church does ; pronouncing at 
the same time these words : * 1 baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost.' 

"What think you of baptism administered with the due form of 
words, but without the sign of the cross ? — The omission of this cere- 
mony does not render the baptism invalid. 

" What is the doctrine of the Church as to baptism administered by 
a layman or a woman ? — If it be attempted without necessity, it is a 
criminal presumption ; though even then the baptism is valid, and is 
not to be reiterated. But in case of necessity, when a priest cannot be 
had, and a child is in immediate danger of death, baptism may not only 
validly, but also lawfully, be administered by any person whatsoever. 
In which case a cleric, though only in lesser orders, is to be admitted 
preferably to a layman, and a man preferably to a woman, and a Catho- 
lic preferably to a heretic. 

Infants. 

" How do you prove that infants may be baptized, who are not capa- 
ble of being taught or instructed in the faith ? — I prove it, 1st. By a 
tradition which the Church has received from the apostles, and prac- 
ticed in all ages ever since. Now as none were more likely or better 
qualified than the apostles, to understand the true meaning of the com- 
mission given them by their Muster to baptize all nations, so none were 
more diligent than they to execute faithfully this commission, according 
to his meaning, and to teach their disciples to do the same. So that 
what the Church has received by tradition from the apostles and their 
disciples was undoubtedly, agreeable to the commission of Christ. 



CHURCH OF GOD. 97 

"Secondly, I prove it by comparing together two texts of Scripture, 
one of which declares that without baptism no one can enter into tha 
kingdom of heaven : ' Except a man be born again of water and the 
Holy Ghost he cannot enter into the kingdom of God.' The other 
text declares that infants are capable of this kingdom : ' Suffer little 
children to come to me, and forbid them not, for of such is the kingdom 
of God ;' and consequently they must be capable of baptism. 

"Thirdly, Circumcision in the old law, corresponded with baptism in 
the new law, and was a figure of it. But circumcision was administered 
to infants ; therefore baptism, in like manner, is to be administered to 
infants. 

"Fourthly, We read in Scripture of whole families baptized by S't 
Paul. Now, it is probable that in so many whole families there were 
some infants. 

"Fifthly, If infants' baptism were invalid, the gates of hell would 
have, long since, prevailed against the Church ; yea, for many ages 
there would have been no such things as Christians upon earth ; since 
for many ages all persons had been baptized in their infancy ; which 
baptism, if it were null, they were no Christians, and consequently there 
was no Church. 

" What think you of those that put off for a long time their children's 
baptism ? — I think they are guilty of a sin in exposing them to the 
danger of dying without baptism ; since, as daily experience ought to 
convince them, young children are so easily snatched away by death. 

Effects. 

" What are the effects of the sacrament of baptism ? — 1st. It washes 
away original sin, in which we are all born, by reason of the sin of our 
first father, Adam. 2dly. It remits all actual sin which we ourselves 
have committed, (in case we have committed any before baptism,) both 
as to guilt and pain. 3dly. It infuses the habit of divine grace into our 
souls, and makes us the adopted children of God. 4thly. It gives us 
a right and title to the kingdom of heaven. 5thly. It imprints a char- 
acter or spiritual mark in the soul. 6thly. In fine, it lets us into the 
Church of God, and makes us children and members of the Church. 

" How do you prove that all sins are remitted in baptism ? — From 
the following Scriptures : ' Do penance and be baptized, every one of 
you, in the name of Jesus Christ, for the remission of sins.' 'Arise and 
be baptized,' says Ananias to Paul, * and wash away thy sins, (in the 
Greek, he washed from thy sins,) calling upon the name of the Lord.' 
' I will pour clean water upon you, and you shall be cleansed from all 
your filthiness.' Hence, in the Nicene creed, we confess one baptism 
unto the remission of sins. 

" May not a person obtain the remission of his sins and eternal sal- 
vation without being actually baptized ? — In two cases he may : the first 
is, when a person not yet baptized, but heartily desiring baptism, is put 
to death for the faith of Christ, before he can have that sacrament 
administered to him ; for such a one is baptized in his own blood. The 
7 



98 CHURCH OF GOD 

second case is, when a person that can by no means procure the actual 
administration of baptism, has an earnest desire of it, joined with a per- 
fect love of God, and repentance of his sins, and dies in that disposition ; 
for this is called the baptism of the Holy Ghost ; Baptismus Flaminis. 



Confirmation. 

" What do you mean by confirmation? — A sacrament by which the 
faithful, after baptism, receive the Holy Ghost, by the imposition of 
the hands of the bishop and prayer, accompanied with the unction or 
anointing of their foreheads with holy chrism. 

" Why do you call it confirmation ? — From its effect, which is to 
confirm or strengthen those that receive it in the profession of the true 
faith, to make them soldiers of Christ and perfect Christians, and to 
arm them against their spiritual enemies. 

" How do you prove from Scripture that the apostles practiced con- 
firmation ? — I prove it from Acts viii. 14 to 18, where we read of St. 
Peter and St. John confirming the Samaritans. They ' prayed for them 
that they might receive the Holy Ghost! — then they laid their hands 
upon them and they received the Holy Ghost,' &c. Acts xix. 5, 6: 
' They were baptized in the name of the Lord Jesus. And when Paul 
had imposed his hands on them, the Holy Ghost came upon them.' It 
is of confirmation also that St. Paul speaks, Heb. vi. 1, 2 : ' Not laying 
again the foundation, &c, of the doctrine of baptism and imposition of 
hands,' &c. And 2 Cor. i. 21, 22 : 'Now he that confirmeth us with 
you in Christ, and that hath anointed us, is God, who also hath sealed 
us and given the pledge of the Spirit in our hearts.' 

"Is this sacrament absolutely necessary to salvation? — It is not so 
necessary, but that a person may be saved without it : yet it would be 
a sin to neglect it, when a person might conveniently have it ; and a 
crime to contemn or despise it. 

"At what age may a person be confirmed ? — Ordinarily speaking, 
the Church does not give confirmation until a person is come to the 
use of reason, though sometimes she confirms infants ; in which case 
great care must be taken that they be put in mind, when they come to 
the use of reason, that they have received this sacrament. 



Effect. 

a What is the obligation that a Christian takes upon himself in con- 
firmation ? — He lists himself there for a soldier of Christ ; and conse- 
quently, is obliged, after having received this sacrament, to fight 
manfully the battles of his God. 

"May a person that is confirmed take a new name ? — It is usual to 
do so, not by way of changing one's name of baptism, but by way of 
adding to it another name of some saint, to whom one has a particular 
devotion, and by whose prayers he hopes to acquit himself more faith- 
fully of the obligations of a soldier of Christ. 



CHURCH OF GOD. 99 

Eucharist. 

"What do jou mean by the sacrament of the eucharist? — The 
sacrament which our Lord Jesus Christ instituted at His last supper, 
in which he gives us His body and blood, under the forms or appear- 
ance of bread and wine. 

"Why do you call this sacrament the eucharist? — Because the prim- 
itive Church and the holy fathers have usually called it so : for the 
word eucharist in the Greek signifies thanksgiving, and is applied to 
this sacrament because of the thanksgiving which our Lord offered in 
the first institution of it. And because of the thanksgiving with which 
we are obliged to offer and receive this great sacrament and sacrifice, 
which contains the abridgment of all God's wonders, the fountain of 
all grace, the standing memorial of our redemption, and the pledge of a 
happy eternity. This blessed sacrament is also called the holy com- 
munion, because it unites the faithful with one another, and with their 
head Chiist Jesus. And it is called the supper of the Lord because it 
was first instituted by Christ at His last supper. 

" What is the faith of the Catholic Church concerning this sacra- 
ment ? — The bread and wine are changed by the consecration into the 
body and blood of Christ. 

'' Is it then the belief of the Church that Jesus Christ himself, true 
God and man, is truly, really, and substantially present in the blessed 
sacrament ? — It is ; for where the body and blood of Christ are, there His 
soul also, and His divinity must needs be. And consequently there 
must be whole Christ, God and man : there is no taking him in pieces. 

" Is that which they receive in this sacrament the same body as that 
which was born of the blessed virgin and which suffered for us upon 
the cross ? — It is the same body ; for Christ never had but one body ; 
the only difference is, that then this body was mortal and passible ; it 
is now immortal and impassible. 

" Then the body of Christ in the sacrament, cannot be hurt or divided, 
neither is it capable of being digested or corrupted ? — -No, certainly, 
for though the sacramental species, or the outward forms of bread and 
wine, are liable to these changes, the body of Christ is not. 

'*' Is it then a spiritual body ? — It may be called a spiritual body, in 
the same sense as S't Paul, speaking of the resurrection of the body, 
says, ' It is sown an animal body, it shall rise a spiritual body :' not but 
that it still remains a true body, as to all that is essential to a body, 
but that it partakes, in some measure, of the qualities and properties 
of a spirit. 

Transubsfantiation. 

" What do you understand by transubstantiation ? — That the bread 
and wine in the blessed sacrament, are truly, really, and substantially 
changed by consecration, into the body and blood of Christ. 

*' In what then does the Catholic doctrine t>f transubstantiation differ 
from the consubstantiation maintained by the Lutherans ? — It differs 



100 CHURCH OF GOD. 

in this, that Luther and his followers, maintain the real presence of the 
body and blood of Christ, in the bread and wine, or with the bread 
and wine; whereas, the Catholic Church believes that the bread and 
wine are converted into the body and blood of Christ, so that there 
remains nothing of the inward substance of the bread and wine after 
consecration, but only the outward appearances, or accidents. 

" But if the bread and wine do not remain after consecration, what 
then becomes of them ? — They are changed by the consecration, into 
the body and blood of Christ. 

"How can bread and wine be changed into the body and blood of 
Christ? — By the almighty power of God, to whom nothing is hard or 
impossible, who formerly changed water into blood ; and a rod into a 
serpent ; and water into wine ; and who daily changes bread and wine, 
by digestion, into our body and blood. 

" But if the substance of the bread and wine be not there, what is 
it then that gives nourishment to our bodies when we receive this 
sacrament ? — This sacrament was not ordained for the nourishment of 
the body, but of the soul ; though I do not deny but the body also, is 
nourished, when we receive the blessed eucharist, not by the substance 
of bread and wine, which is not there, nor by the body and blood of 
Christ, which is incorruptible, and therefore, cannot be digested for our 
corporal nourishment ; but by the quantity and other accidents of the 
bread and wine, (if, with the Aristotelian philosophers, you suppose 
them really distinguished from matter and substance,) or by another 
substance, which the Almighty substitutes, when, by the ordinary 
course of digestion, the sacramental species are changed, and the body 
and blood of Christ, cease to be there. 



Of the Bread. 

" What kind of bread does the Church make use of for the sacra- 
ment of the eucharist ? — The Church of Rome makes use of wafers of 
unleavened bread; that is, of bread made of fine wheaten flour, with 
no other mixture but pure water. 

" Why does not the Church make use of common bread, for this 
sacrament? — Because she follows the example of Christ, who at His 
last supper, when He instituted and gave the blessed sacrament to His 
disciples, made use of unleavened bread. 

Of the Wine. 

" What kind of wine do you make use of for this sacrament ? — Wine 
of the grape, with which by apostolical tradition, we mingle a little 
water. 

"Has the practice of mingling water with wine, been always ob- 
served, from the apostles' days ? — It certainly has, and that throughout 
the whole Church. 

<l Did Christ, when He gave the cup to His disciples, mingle water 



CHURCH OF GOD. 101 

with wine ? — It is probable He did : though the Scripture neither men- 
tions the water nor the wine : but only speaks of His giving them the 
cup. However, the ancient and universal practice of the Church, in 
all probability, comes originally from the example of Christ. 

" Ts there not some mystery, or secret meaning, in the mingling the 
water with the wine, in the chalice ? — Yes, it represents to us, first the 
union of the human and divine nature, in the person of the Son of 
God : 2dly, the union of the faithful, with Christ, their head : 3dly, the 
water and blood that flowed from the side of Christ. 



Of Communion in one kind. 

" Why do not the faithful in the Catholic Church receive under the 
form of wine, as well as under the form of bread? — The Catholic 
Church has always looked upon it to be a thing indifferent, whether the 
faithful receive in one kind or both ; because she has always believed 
that they receive Jesus Christ himself, the fountain of all grace, as 
much in one kind as in both : but her custom and discipline for many 
ages, has been, to administer this sacrament to the laity, only in one 
kind, viz., under the form of bread, by reason of the danger of spilling 
the blood of Christ, if all were to receive the cup ; which discipline 
was confirmed by the general council of Constance, in opposition to the 
Hussites, who had the rashness to condemn, in this point, the practice 
of the universal Church. 

" Did the Catholic Church never allow of the communion, in both 
kinds ? — She did, and may again, if she pleases ; for this is a matter of 
discipline, which the Church may regulate, or alter, as she shall see most 
expedient, for the good of her children. 

" Is it not then a privilege, granted to the priests above the laity, to 
receive in both kinds ? — No : their receiving in both kinds, as often as 
they say mass, is no privilege, but the consequence of the sacrifice 
which they have been offering : for, as for other times, when they are 
not saving mass, no priest, bishop or pope, even upon his death-bed , 
ever receives otherwise than in one kind." 



Mass. 

" What do you mean by the mass ? — The mass is the liturgy of the 
Catholic Church, and consists in the consecration of the bread and 
wine, into the body and blood of Christ, and the offering up of the same 
body and blood to God, by the ministry of the priest, for a perpetual 
memorial of Christ's sacrifice upon the cross, and a continuation of the 
same, to the end of the world. 

" Why is this liturgy called the mass ? — Some think this word is 
derived from the Hebrew word missach, which signifies a voluntary 
offering; others are of opinion, that it is derived from the misla y or 
missio, that is, from the dismission of the catechumens and others, who 
were not permitted anciently, to be present at this sacrifice. But be 



102 CHURCH OF GOD. 

this as it will, the name is of very ancient use in the Church, as appears 
from S't Ambrose, S't Leo, S't Gregory, and others. 

" Is the mass properly a sacrifice ? — Yes, it is. 

" What do you mean by a sacrifice ? — A sacrifice, properly so called, 
is an oblation, or offering, of some sensible thing, made to God by a 
lawful minister; to acknowledge by the destruction, or other change in 
the thing offered, the sovereign power of God, and to render Him the 
homage due to His supreme majesty. 

" How then is the mass a sacrifice ? — Because it is an oblation of the 
body and blood of Jesus Christ, offered under the outward and sensible 
signs of bread and wine, to God, by the ministry of the priests of the 
Church, lawfully consecrated and empowered by Christ; and this 
oblation is accompanied with a real change and destruction of the bread 
and wine, by the consecration of them into the body and blood of 
Christ, and a real exhibiting of Christ our victim, heretofore immolated 
upon the cross, and here mystically dying in the separate consecration 
of the two different species ; and this oblation is made to God, to ac- 
knowledge His sovereign power, and to render him our homage, and for 
all the other ends for which the sacrifice is offered to His divine Majesty. 

"What are the ends for which sacrifice of old was offered, and is 
still to be offered to God? — For these four ends: 1st, For God's own 
honor and glory, by acknowledging His sovereignty and paying Him 
our homage : 2dly, To give God thanks for all His blessings : 3dly, To 
beg pardon for our «ins : 4thly, To obtain grace and all blessings, from 
His divine Majesty. 

" Why are all the ancient sacrifices now abolished ? — Because they 
were but figures of the sacrifice of Christ, and therefore, were to give 
place to His sacrifice, as figures to the reality. 

" How do you prove that these ancient sacrifices had no power nor 
efficacy of themselves, and were to make way for another sacrifice, 
viz., that of Christ? — This is evident from many texts of Scripture; I 
shall only allege one at present, viz., Psalm xxxix. ; spoken in the per- 
son of Christ to His Father : ' Sacrifice and oblation, thou wouldest not, 
but ears hast thou perfected to me, (or as S't Paul reads it, ' A body 
hast thou prepared for me,') holocaust and sin offering, thou didst not 
require ; then said I, Behold, I come.' 

" What is then the sacrifice of Christians under the new law ? — We 
have no other sacrifice but that of Christ, which He once offered upon 
the cross ; and daily offers, by the ministry of His priests, upon the 
altar, in the eucharist. 

" Is the sacrifice of the cross and that of the eucharist the same 
sacrifice, or two distinct sacrifices ? — It is the same sacrifice, because the 
victim is the selfsame, viz., Jesus Christ ; and the priest, or principal 
offerer, is also, the selfsame Jesus Christ : it was He that offered him- 
self upon the cross : it is He that offers himself upon the altar. The 
only difference is in the manner of the offering ; because in the sacrifice 
of the cross, Christ really died, and therefore, that was a bloody sacri- 
fice ; in the sacrifice of the altar, He only dies mystically, and there- 
fore, this is an unbloody sacrifice ; I say He dies mystically, inasmuch 



CHURCH OF GOD. 103 

as His death is represented in the consecrating apart the bread and 
wine, to denote the shedding of His sacred blood, from His body, at 
the time of His death. 

" Why do you say, that Jesus Christ is the priest that offers the 
sacrifice of the altar, since there is always another priest to perform 
this office ? — Because the priest that officiates in the mass, officiates as 
Christ's vicegerent, and in His person ; and therefore, when he comes 
to the consecration of the elements, in which this sacrifice essentially 
consists, he speaks not in his own name, but in the name and person of 
Christ, saying, "This is my body; this is the chalice of my blood," &c. 
So that Christ himself is the principal priest ; the officiant only acts 
by His authority, in His name and person. 

"But what need was there of the sacrifice of the altar, since we are 
fully redeemed by the sacrifice of the cross ? — 1st, That we might 
have in the sacrifice of the altar, a standing memorial of the death of 
Christ. 2dly, That by the sacrifice of the altar, the fruit of His 
death might daily be applied to our souls. 3dly, That His children 
might have, till the end of the world, an external sacrifice, in which 
they might join together in the outward worship of religion, as the 
servants of God from the beginning of the world, had always done. 
4thly, That in and by this sacrifice, they might unite themselves daily, 
with their high-priest and victim Christ Jesus, and daily answer the 
four ends of sacrifice. 



Of saying Mass in Latin. 

" Is it not a great prejudice to the faithful, that tihe mass is said in 
Latin, which is a language that the generality of them do not under- 
stand ? — It is no prejudice to them at all, provided they be well in- 
structed in the nature of this sacrifice, and taught how to accompany 
the priest with prayers and devotions, adapted to every part of the 
mass ; such as they commonly have in their manuals, or other prayer- 
books. 

"But is not the mass, also a common prayer, that ought to be said 
alike, by all the faithful ? — It is a common sacrifice that is offered for 
all ; but as for the particular form of prayers used by the priest in 
the mass, there is no obligation for the faithful to recite the same ; all 
that God, or His Church, expect from them, is to. assist at that sacrifice 
with attention and devotion ; and this they fully comply with, when 
they endeavor to follow the directions given above, and use such 
prayers as are best adapted to each part of the mass ; though they be 
not the selfsame as the priest uses. 

" Can you explain to me by some example, how a person may 
devoutly and profitably assist at this sacrifice, though he be ignorant of 
the prayers which the priest is saying ? — Yes ; What do you think if 
you or any good Christian had been present upon Mount Calvary, when 
Christ was offering himself upon the cross, a sacrifice for the sins of 
the whole world ; would not the very sight of what was doing, (pro- 



104 CHURCH OF GOD. 

vided that you had the same faith in Christ as you have,) have sufficed 
to excite in your soul, most lively acts of love of God ; thanksgiving" 
for so great a mercy ; detestation of your sins, &c, though you could 
neither hear any word from the mouth of Christ, your high-priest, nor 
know in particular what passed in His soul ? Just so in the mass, 
which is the same sacrifice as that which Christ offered upon the 
cross, because both the priest and the victim are the same ; it is 
abundantly sufficient for the people's devotion, to be well instructed in 
what is then doing, and to excite in their souls suitable acts of adora- 
tion, thanksgiving, repentance, &c, though they understand not the 
particular prayers used by the priest, at that time. 

" I must add, that for the devoutly and profitably concurring in 
sacrifice offered to God, it is not even necessary that the people should 
hear or recite the same prayers with the priest, but that the very seeing 
of him, is more than God was pleased to require in His law. Hence, 
we find, that the whole multitude of the people were praying without, 
when Zacharias went into the temple to burn incense. And in Leviti- 
cus, it was expressly ordered, that there should be no man in the taber- 
nacle or temple, when the high-priest went, with the blood of the vic- 
tims, into the sanctuary, to make atonement. 

" But, does not S't Paul condemn the use of unknown tongues, 
in the liturgy of the Church ? — He does not speak of the liturgy of 
the Church ; but only reprehends the abuse of the gift of tongues, 
which some amongst the Corinthians were guilty of ; who out of osten- 
tation, affected to make exhortations, or extemporary prayers, in their 
assemblies, in languages utterly unknown, which for want of an inter- 
preter, could be of^no edification to the rest of the faithful. But this 
is far from being the practice of the Catholic Church, where all the 
exhortations, sermons, and such like instructions, are made in the vulgar 
language ; where no new unknown extemporary prayers are recited, 
but the ancient public liturgy and office of the Church ; which, by 
long use, are well known, at least as to the substance, by all the faith- 
ful ; where, in fine, there is no want of interpreters, since the people 
have the Church offices interpreted, into their ordinary prayer-books ; 
and the pastors are commanded to explain to them, the mysteries con- 
tained in the mass. 

" But why does the Church celebrate the mass in Latin, rather than 
in vulgar language? — 1st, Because it is her ancient language, used in 
all her sacred offices, even from the apostles' days throughout all the 
western parts of the world : and therefore, the Church, which hates 
novelty, desires to celebrate her liturgy in the same language as the 
saints have done for so many ages. 2dly, For a greater uniformity in 
the public worship; that so a Christian, in whatsoever country he 
chances to be, may still find the liturgy performed in the same manner, 
and in the same language to which he is accustomed at home : and the 
Latin is certainly, of all languages, the most proper for this, as being 
the most universally studied and known. 3dly, To avoid the changes 
to which all vulgar languages, as we find by experience, are daily ex- 
posed. For the Church is unwilling to be chopping and changing her 
liturgy, at every turn of language." 



CHURCH OF GOD. 105 

Penance — Confession — A bsolu Hon, &c. 

" What do you mean by a sacrament of penance ? — An institution 
of Christ, by which our sins are forgiven ; which we fall into after 
baptism. 

" In what does this institution consist ? — On the part of the penitent, 
it consists in these three things, viz., contrition, confession, and satis- 
faction : and on the part of the minister, in the absolution pronounced 
by the authority of Christ. So that penance is a sacrament, by which 
the faithful that have fallen into sins, confessing the same with a true 
repentance, and a sincere purpose of making satisfaction to God, are 
absolved from their sins, by the ministers of God. 

" How do you prove that the ministers of God have any such power, 
as to absolve sinners from their sins ? — I prove it by what Christ said 
to His ministers, ' Receive ye, the Holy Ghost ; whosesoever sins ye 
forgive, they are forgiven unto them ; and whosesoever sins ye retain, 
they are retained.' And, ' Verily I say unto you, whatsoever ye shall 
bind on earth, shall be bound in heaven, and whatsoever ye shall loose 
on earth, shall be loosed in heaven.' 

w But was this power given to any besides the apostles ? — It was 
certainly given to them and to their successors, till the end of the 
world ; no less than the commission of preaching, baptizing, &c, 
which, though addressed to the apostles, was certainly designed to 
continue with their successors, the pastors of the Church, for ever, 
according to that of Christ : 'Lo, I am with you always, even till the 
end of the world.' And so the Protestant Church, understands these 
texts, in the order for the visitation of the sick, in the common prayer- 
book, where she prescribes a form of absolution, the same in substance, 
as that used in the Catholic Church. 

" Is it then your doctrine that any man can forgive sins ? — We do 
not believe that any man can forgive sins, by his own power ; as no 
man by his own power, can raise the dead to life : because both the 
one and the other, equally belong to the power of God. But as God 
has sometimes made men His instruments, in raising the dead to life ; 
so we believe that He has been pleased to appoint that His ministers 
should, in virtue of His commission, as His instruments, and by His 
power, absolve repenting sinners : and as this is evident from the texts 
above quoted, it must be false zeal, under pretext of maintaining the 
power of God, to contradict this commission, which He has so evidently 
given to His Church. 

" But will not sinners thus be encouraged to go on in their evil ways, 
upon the confidence of being absolved by the pastors of the Church, 
whenever they please, from their sins ? — The pastors of the Church 
have no power to absolve any, without a sincere repentance, and a firm 
purpose of a new life ; and therefore, the Catholic doctrine of absolu- 
tion, can be no encouragement to any man, to go on in his sins. 

"What then is required on the part of the sinner, in order to obtain 
forgiveness of his sins, in the sacrament of penance ? — Three things, 
viz. : contrition, confession, and satisfaction. By contrition we mean, 



106 CHURCH OF GOD. 

a hearty sorrow for having offended so good a God, with a firm pur- 
pose of amendment. By confession, we mean, a full and sincere accu- 
sation made to God's minister, of all mortal sins, which after a diligent 
examination of conscience, a person can call to his remembrance. By 
satisfaction we mean, a faithful performance of the penance enjoined 
by the priest. 



Confession. 

" What preparation then do you recommend before confession, in 
order to discharge one's self well of this important duty? — A person 
that is preparing himself for confession, has four things to do, before he 
goes to confession. 1st, He must pray earnestly to God for His divine 
grace, that he may be enabled to make a true and good confession. 2dly, 
He must carefully examine his own conscience, in order to find out what 
sins he has committed, and how often. 3dly, He must take due time 
and pains to beg God's pardon, and to procure a hearty sorrow for his 
sins. 4thly, He must make firm resolutions, with God's grace, to avoid 
the like sins for the future, and to fly the immediate occasions of them. 

" Why must he begin his preparation by praying earnestly to God for 
His divine grace ? — Because a good confession is a work of the utmost 
importance, and withal a difficult task, by reason of the pride of our 
hearts, and that fear and shame, which is natural to us, and which the 
devil, who is a mortal enemy to confession, seeks to improve, with all 
his power. And therefore, a Christian that desires to make a good con- 
fession, ought in the first place, to address himself to God, by fervent 
prayer for His divine assistance. And the more he finds the enemy busy 
to instill into him an unhappy fear or shame, the more earnestly must 
he .implore the mercy and grace of God, upon this occasion. 

" In what manner must a person examine his conscience, in order to 
make a good confession? — He must use a moral diligence to find out the 
sins he has committed ; which requires more or less time and care, ac- 
cording to the length of time from his last confession, and the greater 
or less care that he usually takes, to the state of his conscience. The com- 
mon method of examination, is to consider what one has done against 
any of the commandments of God ; what neglect there may have been 
of Church precepts ; how one has discharged one's self of the common 
duties of a Christian, and of the particular duties of one's respective sta- 
tion in life ; how far one has been guilty of any one of the seven sins, 
which are commonly called capital, because they are springs or foun- 
tains, from whence all our sins flow, &c. And for the helping of a per- 
son's memory in this regard, the table of sins, which is found in the 
manual, or other prayer-books, may be of no small service. 

" Is a person to examine himself as to the number of times that he 
has been guilty of this or that sin ? — Yes : because he is obliged to con- 
fess, as near as he can, the number of his sins. But in sins of habit, 
which have been of long standing and very numerous, it will be enough 
to examine and confess the length of time that he has been subject to 



CHURCH OF GOD 107 

such a sin, and how many times he has fallen into it, in a da}', in a week, 
or month, one time with another. . 

"What must be the chief motive of a sinner's sorrow and repentance, 
in order to qualify him for absolution? — Divines are not perfectly agreed 
in the solution of this query : but all are perfectly agreed in advising 
everyone to aim at the best motive he can, and that the best and safest 
way is to renounce and detest our sins, for the love of God, above all 
things. 

" Are Christians obliged to confess all their sins to the ministers 
of Christ ? — They are obliged to confess all such sins as are mortal, 
or of which they have reason to doubt, lest they may be mortal ; but 
they are not obliged to confess venial sins, because, as these do not 
exclude eternally, from the kingdom of heaven, so there is not a strict 
obligation of having recourse, for the remission of them, to .the keys of 
the Church. 

"But by what rule shall a person be able to make a judgment whe- 
ther his sins be mortal or venial ? — All those sins are to be esteemed 
mortal, which the word of God represents to us as hateful to God, 
agninst which He pronounces a woe, or of which it declares, that such as 
do those things, shall not enter into the kingdom of heaven : of these 
we have many instances: Rom. i. 29, 30, 31 ; 1 Cor. vi. 9, 10 ; Galat. 
v. 19, 20, 21 ; Ephes. v. 5 ; Apocalypse xxi. 8; and in the Old Tes- 
tament, Isai. v.; Ezek. xviii., &c. But though it be very easy to know 
that some sins are mortal, and others but venial, yet to pretend to be 
able always perfectly to distinguish, which are mortal and which are 
not, is above the reach of the most able divines ; and therefore, a 
prudent Christian will not easily pass over sins in confession, under the 
pretence of their being venial, unless he be certain of it. And this cau- 
tion is more particularly necessary in certain cases, where persons being 
ashamed to confess their sins, are willing to persuade themselves they 
are but venial ; for in such cases, it is much to be feared, lest their self- 
love should bias their judgment. 

" Is it a great crime to conceal through shame or fear, any mortal sin 
in confession ?— Yes, it is a great crime ; because it is telling a lie to the 
Holy Ghost : for which kind of sin Ananias and Sapphira were struck 
dead, by a just judgment of God. It is acting deceitfully with God, 
and that in a matter of the utmost consequence. It is a sacrilege, 
because it is an abuse of the sacrament of penance, and is generally fol- 
lowed by another greater sacrilege, in receiving unworthily the body 
and blood of Christ. And what is still more dreadful, such sinners sel- 
dom stop at the first bad confession and communion, but usually go on 
for a long time, in these sins, and very often die in them. But it is not 
only a great crime to conceal one's sins in confession, it is a great folly 
and madness too ; because such offenders, if they have not renounced 
their faith, know very well that these sins must be confessed, or that 
they must burn for them ; and they cannot be ignorant, that these bad 
confessions do but increase their burden, by adding to it the dreadful 
guilt of repeated sacrileges, which they will have far more difficulty in 
confessing, than these very sins of which they are now so much ashamed. 



108 CHURCH OF GOD. 

" But suppose it has been the sinner's misfortune to have made a bad 
confession, or perffaps, a great many bad confessions, what must he do to 
repair this fault, and to reinstate himself in God's grace ? — He must 
apply himself to God, by hearty prayers for His grace and mercy ; and 
so prepare himself to make a good general confession of all his sins, at 
least from the time of his going astray. Because all confessions that he 
has made since he began to conceal his sins, were all sacrilegious, and 
consequently null and invalid ; and therefore, must be all repeated again. 

"Are there any other cases, in which the confession is nothing worth, 
and consequently, must be made again, beside this case of concealing 
mortal sins ? — Yes, if the penitent has taken no care to examine his 
conscience, or to procure the necessary sorrow for his sins, or a true 
purpose of amendment, his confession is good for nothing, and must be 
repeated ; and also, if the priest to whom he has made this confession, 
has not bad the necessary faculties and approbation. 

" What if the penitent, through forgetfulness, pass over some mortal 
sin in confession ? — This omission, provided there was no considerable 
negligence which gave occasion to it, does not make the confession 
invalid. But then the sin that has been thus omitted, must be confessed 
afterwards, when the penitent remembers it: and if he remembers it 
before communion, it ought to be confessed before he goes to commu- 
nion ; if he remembers it not till after communion, he must confess it in 
the next confession. 

"Is a person obliged to confess the circumstances of his sins?— He 
is obliged to confess such circumstances as alter the kind or nature of 
the sin ; and also, such as notably aggravate the guilt ; but in modest 
and decent terms, particularly in confessing the circumstances of sins 
against chastity. 

" Would it be a crime to neglect the penance or satisfaction, enjoined 
by the priest? — Yes, it would ; the more because we ought to regard 
the penance enjoined as an exchange which God makes of the eternal 
punishments, which we have deserved by sin, into these small peniten- 
tial works. 

Absolution. 

"What is the form of absolution? — 1st, The priest says, 'May the 
Almighty God have mercy on thee, and forgive thee thy sins, and 
bring thee to life everlasting, Amen.' 

" Then stretching forth' his right hand towards the penitent, he says, 
' May the Almighty and merciful Lord, give thee pardon, absolution, 
and remission of thy sins, Amen.' 

" ' Our Lord, Jesus Christ, absolve thee, and I, by His authority, ab- 
solve thee, in the first place, from every bond of excommunication or 
interdict, as far as I have power and thou standest in need : in the next 
place, I absolve thee from all thy sins, in the name of the Father, f and 
of the Son, and of the Holy Ghost, Amen. 

" ' May the passion of our Lord, Jesus Christ, the merits of the blessed 
virgin Mary, and of all the saints, and whatsoever good thou shalt do, 



CHURCH OF GOD. 109 

or whatsoever evil thou shalt suffer, be to thee unto the remission of thy 
sins, the increase of grace, and the recompense of everlasting life, 
Amen.' 

Indulgences and Jubilee, 

" What do you mean by indulgences ? — There is not any part of the 
doctrine of the Catholic Church that is more misunderstood than this 
of indulgences ; for it is by some imagined that an indulgence is a leave 
to commit sin, or at least, that it is a pardon for sins to come; whereas 
indeed it is no such thing. There is no power in heaven or earth, that 
can give leave to commit sin ; and consequently, there is no giving par- 
don beforehand, for sins yet to be committed. All this is far from the 
belief and practice of the Catholic Church. By an indulgence there- 
fore, we mean no more than a releasing to true penitents, the debt of 
temporal punishment, which remained due to their sins, after the sins 
themselves, as to the guilt and eternal punishment, had been already 
remitted by the sacrament of penance, or by perfect contrition. 

"Be pleased to explain this a little farther. — That you may under- 
stand this the better, take notice, that in sin there are two things ; 
there is the guilt of the sin, and there is the debt of the punishment 
due to God, upon account of the sin. Now, upon the sinner's repent- 
ance and confession, the sin is remitted, as to the guilt, and likewise, 
as to the eternal punishment in hell, due to every mortal sin ; but the 
repentance and conversion is seldom so perfect as to release the sinner 
from all debt of temporal punishment, due to God's justice, which the 
penitent must either discharge, by the way of satisfaction and penance ; 
or, if he be de6cient therein, he must expect to suffer hereafter, in pro- 
portion to this debt, which he owes to the divine Majesty. Now, an 
indulgence, when duly obtained, is a release from this debt of temporal 
punishment. 

" How do you prove, that after the guilt of sin and the eternal pun- 
ishment has been remitted, there remains oftentimes, a debt of temporal 
punishment, due to the divine justice ? — I prove it, 1st, from Scrip- 
ture ; where, to omit other instances, we find in the case of king David, 
that although upon his repentance, the prophet Nathan assured him 
that, ' the Lord had put away his sin,' yet he denounced unto him 
many temporal punishments, which should be inflicted by reason of 
this sin: which accordingly, after ensued. 2dly, I prove it from the 
perpetual practice of the Church of God, of enjoining penances to the 
repenting sinners, in order to cancel this punishment, due to their sins. 

" How do you prove that the Church has received a power from Christ, 
of discharging a penitent sinner from this debt of temporal punish- 
ment, which remains due upon account of his sins ? — I prove it by that 
promise of our Lord, made to S't Peter: 'I will give unto thee the 
keys of the kingdom of heaven: and whatsoever thou shalt bind on 
earth, shall be bound in heaven: and whatsoever thou shalt loose on 
earth, shall be loosed in heaven.' Which promise, made without any 
exception, reservation, or limitation, must needs imply a power of loos- 



110 CHURCH OF GOD. 

ing or releasing all such bonds as might otherwise hinder or retard a 
Christian soul from entering heaven. 

''Did the primitive Church ever practice any thing of this nature?- — 
Yes, very frequently, in discharging penitents, when there appeared 
just' cause for it, from a great part of the penance due to their sins, as 
may be seen in Tertullian, S't Cyprian, and other ancient monuments. 
And of this nature was what S't Paul himself practiced in forgiving, in 
the person of Christ, that is, by the power and authority received from 
Him, the incestuous Corinthian, without waiting his going through a 
longer course of penance. 

" But were these primitive indulgences understood to release the 
punishment due to sin, in the sight of God, or only that which was 
enjoined in the Church, in her penitential canons? — Both one and the 
other, as often as they were granted upon a just cause, according to 
what our Lord had promised : ' Verily, I say unto you, whatsoever you 
shall bind on earth shall be bound in heaven, and whatsoever you shall 
loose on earth shall be loosed in heaven.' 

" What conditions are necessary for the validity of an indulgence? — 
1st, On the part of him that grants the indulgence, beside sufficient 
authority, it is necessary that there be a just cause, or motive, for the 
grant ; for, according to the common doctrine of the best divines, in- 
dulgences, granted without cause, will not be ratified by Almighty God. 
2dly, On the part of him that is to obtain the indulgence, it is requisite 
that he duly perform the conditions prescribed, such as going to confes- 
sion and communion, fasting, alms, prayers, &c, and that he be in the 
state of grace ; for it is in vain to expect the remission of the pun- 
ishment due to sin, whilst a person continues in the guilt of mortal sin. 

" Does the indulgence so far remit all temporal punishment a,s to free 
a penitent from all obligation of doing penance for his sins ? — Wo ; for 
the obligation of doing penance for sin, and leading a penitential life, is 
an indispensable duty. Hence, the Church usually enjoins penitential 
works, in order for the obtaining of indulgences. And the opinion of 
the learned Cardinal Cajeran and others, is highly probable, that one 
condition for attaining the benefit of an indulgence, in the release of 
the punishment of the next life, is a disposition to do penance in this 
life ; for the treasure of the Church, out of which indulgences are 
granted, is intended by our great Master, for the benefit of the indigent ; 
yet not so as to encourage the lazy, who refuse to labor at all for them- 
selves. 

"Are you then of opinion, that a Christian receives no farther benefit 
by an indulgence, than he would do by the penitential works which he 
performs for the obtaining of that indulgence ? — I am far from being of 
that opinion : for, according to that way of thinking, no benefit would 
be reaped from the indulgence, but only from the works, performed for 
the benefit of obtaining it : whereas, the Church of God has declared, 
in the Council of Trent, that ' Indulgences are very wholesome to 
Christian people.' But what many divines maintain is that, regularly 
speaking, there is required, though not an equality, yet some propor- 
tion, at least, between the works to be done for the obtaining of an in- 
dulgence, and the indulgence itself: and this I believe to be true. 



CHURCH OF GOD. HI 

" What is meant by the treasure of the Church, out of which indul- 
gences are said to be granted ? — The treasure of the Church, according 
to divines, is the merits and satisfaction of Christ and His saints, out 
of which the Church, when she grants an indulgence to her children, 
offers to God an equivalent for the punishment which was due to the 
divine justice. For the merits and satisfaction of Christ are of infinite 
value, and never to be exhausted, and the sources of all our good ; and 
the merits and satisfaction of the saints, as they have their value 
from Christ, and through Him are accepted by the Father, so by the 
communion, which all the members of Christ's mystical body have, 
one with another, are applicable to the faithful upon earth. 

" What is meant by a plenary indulgence ? — That which, when duly 
obtained, releases the whole punishment that remains due upon account 
of past sins. 

" What is meant by an indulgence of seven years, or of forty days ? — 
By an indulgence of so many years or days, is meant, the remission of 
the penance of so many years or days, and consequently, of the punish- 
ment corresponding to the sins, which, by the canons of the Church, 
would have required so many years or days of penance. And thus, 
if it be true, that there ever were any grants of indulgence of a thou- 
sand years or more, they are to be understood with relation to the 
punishment corresponding to the sins, which, according to the peni- 
tential canons, would have required a thousand or more years of pen- 
ance. For since, by these canons, seven or ten years of penance were 
usually assigned, for one mortal sin of lust, perjury, &c, it follows, 
that habitual sinners, according to the rigor of the canons, must have 
been liable to great numbers of years of penance, and perhaps some 
thousands of years. And though they could not be expected to live 
so long as to fulfil this penance ; yet, as by their sins, they had incurred 
a debt of punishment proportionable to so long a time of penance, these 
indulgences of so many years, if ever granted, (which some call in ques- 
tion,) were designed to release them from the debt. 

" What is the meaning of indulgences for the dead ? They are not 
granted by way of absolution, since the pastors of the Church have 
not that jurisdiction over the dead : but they are only available to the 
faithful departed, by way of suffrage, or spiritual succor, applied to 
their souls out of the treasure of the Church. 



Jubilee. 

" What is the meaning of a jubilee ? A jubilee is so called from the 
resemblance it bears to the jubilee year, in the old law, (which was a 
year of remission, in which bondsmen were restored to liberty, and every 
one returned to his possessions,) and is a plenary indulgence, granted 
every twenty-6fth year, as also, upon other extraordinary occasions, to 
such as being truly penitent, shall worthily receive the blessed sacra- 
ment, and perform the other conditions of fasting, alms, and prayer, 
usually prescribed at such times. 



112 CHURCH OF GOD. 

" What, then, is the difference betwixt a jubilee and any other plen- 
ary indulgence ? A jubilee is more solemn, and accompanied with 
certain privileges, not usually granted upon other occasions, with regard 
to the being absolved by any approved confessor, from all excommuni- 
cations and other reserved cases, and having vows exchanged into the 
performance of other works of piety. To which we may add, that as 
a jubilee is extended to the whole Church, which at that time joins, as 
it were, in a body, in offering a holy violence to heaven, by prayers and 
penitential works ; and as the cause for granting an indulgence at such 
times, is usually more evident, and more or greater works of piety are 
prescribed for the obtaining it, the indulgence, of consequence, is likely 
to be much more certain and secure. » 

" What are the fruits which usually are seen among Catholics at the 
time of a jubilee ? As at that time the Church most pressingly invites 
all sinners to return to God, with their whole hearts, and encourages 
them, by setting open her spiritual treasure in their favor, so the most 
usual effects of a jubilee, are the conversions of great numbers of sin- 
ners, and the multiplying of all sorts of good works amongst the faithful. 
So far is it from being true, that indulgences are an encouragement to 
sin, or an occasion of a neglect of good works, as is sometimes most 
uncharitably objected. 

Extreme Unction. 

" What do you mean by extreme unction ? I mean the anointing 
of the sick, prescribed by S't James : ' Is any one sick among you, let 
him call for the priests of the Church, and let them pray over him, 
anointing him with oil, in the name of the Lord : and the prayer of 
faith shall save the sick man, and the Lord shall ease him ; and if he 
be in sins, they shall be forgiven him.' 

" To what kind of people is the sacrament of extreme unction to be 
administered? To those who, after having come to the use of reason, 
are in danger of death by sickness ; but not to children under the age 
of reason, nor persons sentenced to death, &c. 

" What are trie effects and fruits of the sacrament of extreme unc- 
tion? 1st, It remits sins, at least such as are venial, for mortal or 
deadly sins must be remitted, before receiving extreme unction, by the 
sacrament of penance and confession. 2dly, It heals the soul of her 
infirmity and weakness, and a certain propension to sin, contracted by 
former sins, which are apt to remain in the soul, as the unhappy relics 
of sin ; and it helps to remove something of the debt of punishment, 
due to past sins. 3dly, It imparts strength to the soul, to bear more 
easily, the illness of the body, and arms her against the attempts of her 
spiritual enemies. 4thly, If it be expedient for the good of the soul, 
it often restores the health of the body. 

" Can the same person receive the sacrament of extreme unction, 
more than once ? Yes, but not in the same illness, except it should be 
of long continuance, and that the state of the sick man should be 
changed so as to recover out of the danger, and then fall into the like 
case again." 



CHURCH OF GOD. 113 

Prayers for the Dead — Purgatory. 

" What is the meaning of prayers for the dead ? — Praying for the 
dead is a practice as ancient as Christianity, received by tradition from 
the apostles, as appears by the most certain monuments of antiquity, 
and observed by the synagogue or Church of God, in the Old Testa- 
ment, as appears from 2 Machab. xii., written long before Christ's com- 
ing, and followed by the Jews to this day. A practice grounded upon 
Christian charity, which teaches us to pray for all that are in necessity, 
and to implore God's mercy for all that are capable of mercy; which, 
we have reason to be convinced, is the case of many of our deceased 
brethren, and therefore, we pray for them. 

" What reason is there to believe that our prayers can be of any ser- 
vice to the dead ? — The same reason as there is to believe that our 
prayers are of service to the living ; for whether we consult the Scrip- 
ture, or primitive tradition, with relation to the promises or encourage- 
ments given in favor of our prayer?, we shall no where find the dead 
excepted from the benefit of them ; and the perpetual practice of the 
Church of God, which is the best interpreter of the Scripture, has, from 
the very beginning, ever authorized prayers for the dead, as believing 
such prayers beneficial to them. 

" But are not they that have passed this mortal life, arrived to an 
unchangeable state of happiness or misery, so that they either want not 
prayers, or cannot be bettered by them ? — Some there are, though I 
fear but few, that have before their death so fully cleared all accounts 
with the Divine Majesty, and washed away all their stains in the blood 
of the Lamb, as to go straight to heaven after death ; and such as those 
stand not in need of our prayers. Others there are, and their numbers 
are very great, who die in the guilt of deadly sin, and such as these go 
straight to hell, like the rich man in the Gospel, and therefore, cannot 
be bettered by our prayers. But, besides these two kinds, there are 
many Christians who, when they die, are neither so perfectly pure and 
clean as to exempt them from the least spot or stain, nor yet so unhappy 
as to die under the guilt of unrepented deadly sin. Now, such as these 
the Church believes to be, for a time, in a middle state, which we call 
purgatory ; and these are they who are capable of receiving benefit by 
our prayers. For though we pray for all that die in the communion of 
the Church, because we do not certainly know the particular state in 
which each one dies, yet we are sensible that our prayers are available 
for those only that are in this middle state. 

Purgatory. 

" What grounds have you to believe that there is any such place as 
purgatory, or middle state of souls? — We have the strongest grounds 
imaginable, from all kind of arguments ; from Scripture, from perpetual 
tradition, from the authority and declaration of the Church of God, and 
fiom reason. 

" But does not the blood of Christ sufficiently purifv us from all our 
8 



114 CHURCH OF GOD. 

sins, without any other purgatory ? — The blood of Christ purifies none 
that are once come to the use of reason, from any sin, without repent- 
ance, and therefore, such sins as have not been here recalled by repent- 
ance, must be punished hereafter, according to their gravity, by the 
Divine Justice, either in hell, if the sins be mortal; or, if venial, in pur- 
gatory. 

" Do you, then, think that any repentance can be available after 
death? — No ; but God's justice must take place after death, which will 
render to every man according to his works. So that we do not believe 
that the repentance of the souls that are in purgatory, or any thing else 
they can do, will cancel their sins ; but they must suffer for them till 
God's justice be satisfied. 

"Are they not, then, capable of relief in that state ? — Yes, they are, 
but not from any thing that they can do for themselves, but from the 
prayers, alms, and other suffrages, offered to God for them, by the 
faithful upon earth, which God in His mercy is pleased to accept of by 
reason of that communion which we have with them, by being fellow- 
members of the same body of the Church, under the same head, which 
is Christ Jesus. 

" But what do you say to that text of Scripture : ' If the tree fall 
towards the south, or towards the north, in the place where the tree 
falleth, there shall it lie?' — I say that it is no way evident that this 
text has relation to the state of the soul, after death ; but if it be so 
understood as to have relation to the soul, it makes nothing against 
purgatory, because it only proves what no Catholic denies, viz. that 
when once a soul is come to the south, or to the north, that is, to 
heaven or hell, its state is unchangeable. 

" But does not the Scripture promise rest after death, to such as 
' die in the Lord ?' — Yes, it does, but then we- are to understand, that 
those are said to die in the Lord, who die for the Lord by martyrdom ; 
or at least, those who, at the time of their death, are so happy as to 
have no debts nor stains, to interpose between them and the Lord. As 
for others who die but imperfectly, in the Lord, they shall rest indeed 
from the labors of this world ; but as their works that follow them are 
imperfect, they must expect to "receive from the Lord, according to 
their works." 

Holy Orders. 

" What do you mean by the sacrament of holy orders? — A sacra- 
ment by which the ministers of Christ are consecrated to their sacred 
functions, and receive grace to discharge them well. 

" By what steps do persons ascend, in the Catholic Church, to the 
order of priesthood ? — 1st. They must be initiated by the clerical ton- 
sure, which is not properly an order, but only a preparation for orders. 
The bishop cuts off the extremities of their hair, to signify their renounc- 
ing the world and its vanities ; and he revests them with a surplice, and 
so receives them into the clergy; they making, at the same time, a 
solemn profession of taking the Lord for their inheritance and portion 



CHURCH OF GOD. 115 

for ever. 2dly. They must pass through the minor or lesser orders, 
which have been received from the primitive Church, viz: the orders of 
the porter or doorkeeper of the Church ; lector, or reader of the lessons, 
in the divine office ; exorcists, whose function is to read the exorcisms 
and prayers of the Church, over those who are possessed or obsessed 
by the devil ; and acolyte, whose function is to serve the mass, light 
the candles in the church, &c. All these are ordained by receiving 
from the bishop the instruments or books belonging to their respective 
offices, and solemn prayers, prescribed in the pontifical. 3dly. From 
the minor orders, they are promoted to the order of subdeacon, which 
is the first of those that are called holy. In the conferring this order, 
the bishop puts the candidates in mind that hitherto they have had their 
liberty to quit the ecclesiastical calling, and engage themselves by 
marriage, in the world ; but if they will be ordained subdeacons, which 
he leaves to their choice, they are thereby tied forever to the service 
of God and His Church, in the state of perpetual continence. Sub- 
deacons also, are obliged to the canonical hours of the Church-office, 
and in the high-mass, assist the deacon in his ministry. 4thly. From 
the order of subdeacons, they are advanced to the order of deacon, 
which is conferred upon them by the imposition of the bishop's hand, 
and by delivering to them the book of the Gospels. The deacon's office 
is to assist the bishop or priest in the sacrifice of the mass, to sing and 
preach the gospels, to baptize, &c. 5thly. From the order of deacon, 
the next ascent is to the order of priest, or presbyter, above which is 
the order of. bishops, amongst whom, the chief is called the pope. 

"In what manner is the order of priesthood administered? — The 
person that is to be ordained, is presented to the bishop by the arch- 
deacon, desiring in the name of the Church, that he may be promoted 
to priesthood, and bearing testimony of his being worthy of that office. 
Then the bishop publishes, to the clergy and people there present, the 
designed promotion, that if any one has any thing to allege against the 
person that is to be ordained, he may freely declare it. If no one 
appears to allege any thing against him, the bishop proceeds to admon- 
ish him of the duties and functions of the priesthood, and to exhort him 
to a diligent discharge thereof. After which, both the bishop and the 
person that is to be ordained, prostrate themselves in prayer, whilst the 
litanies are sung or said, by the choir or clergy there present ; which 
being ended, the bishop stands up, and the person that is to be ordain- 
ed, kneeling; the bishop first, and then all the priests there present, 
one after another, lay both their hands on his head, which imposition 
of hands, is immediately followed by the solemn prayers of consecra- 
tion, and by revesting him with the priestly ornaments ; then the Holy 
Ghost is invoked by the hymn veni creator. After which the bishop 
anoints the hands of the person ordained, and then delivers into his 
hands the chalice, with the wine and water, and the paten with the 
bread, saying, ' Receive the power to offer sacrifice to God, and celebrate 
mass, as well for the living as for the dead, in the name of the Lord.' 
Then the person ordained says mass, with the bishop, and receives the 
holy communion, at his hands. At the end of the mass, the bishop 



116 CHURCH OF GOD. 

again imposes his hands upon him, saying those words of Christ : 
'Receive the Holy Ghost : whose sins thou shalt forgive, they are for- 
given; and whose sins thou shalt retain, thej are retained.' After 
which he receives from him, the promise of obedience, and gives him 
the kiss of peace." 

Celibacy of the Clergy. 

" What is the reason why the Catholic clergy are not allowed to 
marry ? — Because at their entering into holy orders, they make a solemn 
promise to God and the Church, to live continently. Now, the breach 
of such a promise as this, would be a great sin : witness S't Paul, 
1 Tim. v. 11, 12 ; where, speaking of widows, that are for marrying, 
after having thus engaged themselves to God, he says, 'They have 
damnation, because they have cast off their first faith;' that is, their 
solemn engagement made to God. 

"But why does the Church receive none to holy orders, but such as 
are willing to make this solemn engagement ? — Because she does not 
think it proper that they, who by their office and functions, ought to be 
wholly devoted to the service of God, and the care of souls, should be 
diverted from these duties, by the distractions of a married life; 'He 
that is unmarried, careth for the things that belong to the Lord, how 
he may please the Lord: but he that is married, careth for the things 
that are of the world, how he may please his wife.' " 

Religious Orders and Confraternities. 

" What is the meaning of so many religious orders, in the Catholic 
Church, under different denominations? are not all Catholics of the 
same religion? — Yes certainly, all Catholics, and consequently, all these 
religious, though called by different denominations, are all of one 
religion, professing one and the same faith, acknowledging one and the 
same Church authority, and all the decisions of the Church ; subject to 
one and the same head, and closely united together, in one communion. 

" In what then do these religious orders differ, one from another, if 
they are all of one religion ? — They differ in having different rules and 
constitutions, prescribed by their respective founders ; different habits ; 
different exercises of devotion and penance ; different institutes; some 
wholly sequestered from the world, and addicted to prayer and contem- 
plation; others employed in preaching, teaching and converting souls ; 
others tending the sick, redeeming captives, &c, so as to make a beau- 
tiful variety in the Church of God, of different companions, all tending 
towards Christian perfection, though by different exercises, according to 
the spirit of their respective institutes. 

"Are not all these religious, consecrated to God, by certain vows ? — 
Yes : there are three vows which are common to them all, viz., of po- 
verty, chastity, and obedience. By the vow of poverty, they renounce 
all property to the things of this world, so as to have nothing at their 
own disposal. By the vow of chastity, they renounce all carnal 



CHURCH OF GOD. 117 

pleasures : and by the vow of obedience, they give up their own will 
to follow that of God, in the person of their superior. 

"Ought any Christians to embrace this state of life, without a call 
from God ? — No certainly ; it would be rashness to attempt it. 

"What are the motives upon which a Christian should embrace a 
religious life? — To do penance for his sins; to fly from the dangers 
and corruptions of this wicked world ; to consecrate himself wholly to 
the service of God, and sanctify himself by the exact observance of 
his vows, and all the exercises of a religious life ; and to tend without 
ceasing, to Christian perfection. 

"But may it not be feared, that young persons may too rashly 
engage themselves, by vows, in a religious state, for which they are not 
fit ? — To prevent this inconvenience, the Catholic Church suffers none 
to be professed, in any order of men and women, without a year's 
noviceship, by way of probation or trial. 

"Are there not also, many confraternities amongst the Catholics, in 
which many of the laity are enrolled ? pray, what is the meaning of 
these confraternities ? — These confraternities, or brotherhoods, are cer- 
tain societies or associations, instituted for the encouragement of 
devotion, or for promoting of certain works of piety, religion, and 
charity ; under some rules or regulations, though without being tied to 
them, so far as that the breach or neglect of them, would be sinful. 
The good of these confraternities is, that thereby good works are pro- 
moted, the faithful are encouraged to frequent the sacraments, to hear 
the word of God, mutually to assist one another, by their prayers, &c." 



Matrimony and the Nuptial Benediction. 

" When was matrimony instituted ? — It was first instituted by God 
Almighty, between our first parents, in the earthly paradise ; and this 
institution was confirmed by Christ, in the New Testament, where He 
concludes, 'What God hath joined together, let no man put asunder.' 
And our Lord, to show that this state is holy, and not to be condemned 
or despised, was pleased to honor it with His first miracle, wrought at 
the wedding of Cana. 

" What* are the ends for which matrimony is instituted ? — For the 
procreation of children, which may serve God here, and people heaven 
hereafter ; for a remedy against concupiscence, and for the benefit of 
conjugal society, that man and wife may mutually help one another, 
and contribute to one another's salvation. 

"Does matrimony give grace to those that receive it? — Yes, if they 
receive it in the dispositions that they ought, it gives a grace to the 
married couple, to love one another according to God : to restrain the 
violence of concupiscence ; to bear with one another's weaknesses, and 
to bring up their children, in the fear of God. 

" How co nes it then, that some marriages are unhappy, if matrimony 
be a sacrament, which gives so great a grace? — Because the greatest 
part do not receive it in the dispositions they ought : they consult not 



118 CHURCH OF GOD. 

God in their choice, but only their own lust, or temporal interest ; they 
prepare not themselves for it, by putting themselves in a state of grace ; 
and too often are guilty of freedoms before marriage, which are not 
allowable by the law of God. 

"In what dispositions ought persons to receive the sacrament of 
matrimony ? — They ought to be in a state of grace, by confession : 
their intention ought to be pure, viz., to embrace this holy state, for 
the ends for which God instituted it ; and if they be under the care of 
parents, &c, they ought to consult them, and do nothing in this kind, 
without their consent. 

" Is there any obligation of receiving the nuptial benediction, when 
persons are married ? — The Church wishes that it were never omitted 
in the first marriage, when it may be had, because of the blessing it 
draws down from heaven, and it would certainly be a fault, for persons 
to marry without it, when and where it may be had. 

"Why does not the Church allow of the nuptial benediction, when 
the man or woman, has been married before ? — Because the subsequent 
marriage does not so perfectly represent the union of Christ and His 
Church, which is an eternal tie, of one to one. 

" What are the duties of married people, with regard to the educa- 
tion of their children ? — They are obliged to train them up from their 
very infancy, in the fear of God, and to give them early impressions of 
piety ; to see that they be instructed in the Christian doctrine, and 
that they be kept to their prayers and other religious duties ; in fine, 
to give them good example, and to remove from them, the occasions of 
sin, especially bad company and idleness." 



Invocation of Angels and Saints. 

" What is the doctrine and practice of the Catholic Church, with re- 
gard to the invocation of angels and saints ?— We hold it to be pious 
and profitable, to apply ourselves to them, in the way of desiring them 
to pray to God for us ; but not so as to address ourselves to them, as 
if they were the authors or dispensers of pardon, grace, or salvation ; 
or as if they had any power to help us, independently of God's good 
will and pleasure. 

" But in some of the addresses made to the saints or angels, I find 
petitions for mercy, aid, or defense : what say you to that ? — The 
meaning of those addresses, as far as they are authorized by the 
Church, is no other than to beg mercy of the saints in this sense, that 
they would pity and compassionate our misery, and would pray for us. 
In like manner, when we beg their aid and defense, we mean to beg 
the aid and defense of their prayers; and that the angels, to whom 
God has given charge over us, would assist us and defend us, against 
the angels of darkness. And this is no more than what the Protestant 
Church, asks in the collect of Michaelmas day, praying, that as the 
holy angels serve God in heaven, so by His appointment, they may 
succor and defend us upon earth. 



CHURCH OF GOD. 119 

"There is no command in Scripture for desiring the prayers of the 
angels or saints ; what say you to this? — The Scripture did not com- 
mand S't Paul to desire the prayers of the Romans, nor does it com- 
mand a child to ask his father's blessing, nor the faithful to kneel at 
their prayers, or pull off their hats when they go to Church, yet these 
things are no less commendable, as being agreeable to the principles of 
piety and religion, and so it is with regard to the invocation of the 
saints and angels. In the mean time, we are sure that there is no law 
nor command, in Scripture, against any of these things, and conse- 
quently, that they are guilty of a crying injustice, who accuse us of a 
crime for begging the prayers of the saints, for ' where there is no 
law, there is no transgression.' 

" Does not God say, 'I will not give my glory to another V — Yes : 
but that makes nothing against desiring the saints to pray to God for 
us ; for this is no more robbing God of His honor, than when we desire 
the prayers of the faithful here below. 

" But is it not an injury to the mediatorship of Christ, to desire the 
intercession of the angels and saints? — No more than when we desire 
the intercession of God's servants here ; because we desire no more of 
the saints, than we do of our brethren upon earth ; that is, we only 
desire of them to pray for us, and with us, to Him that is both our 
Lord, and their Lord, by the merits of His Son, Jesus Christ, who is 
both our Mediator, and their Mediator. 

"But what do you say to Coloss. ii. 18, where S't Paul condemns 
the religion or worship of angels ; and to Rev. xix. 10, where the angel 
refused to be worshipped by S't John? — I say, that neither one nor 
the other, makes any thing against desiring the angels or saints to pray 
to God for us, for this is not giving them any adoration or divine wor- 
ship, no more than when we desire the prayers of one another. Now, 
it was adoration, or divine worship, which the angel refused to receive 
from S't John : ' I fell at his feet to worship him,' says the apostle ; 
and it was a superstitious worship, and not the desiring of the prayers 
of the angels, which is condemned by S't Paul. A superstitious wor- 
ship, I say, either of bad angels, of whom the apostle speaks, in Coloss., 
or of good angels, in such a manner as to leave ' Christ not holding the 
head,' says the apostle ; such was the worship which many of the 
philosophers (against whom S't Paul warns the Colossians,) paid to 
angels or demons, to whom they offered sacrifices, as to the necessary 
carriers of intelligence, between the gods and men. Such also, was 
the worship which Simon Magus, and many of the Gnostics, paid to 
the angels, whom they held to be the creators of the world. 

" What do you think of making addresses- to the angels or saints, 
upon your knees ? is not this giving them worship ? — No more than 
when we desire the blessing of our fathers or mothers, upon our knees ; 
which is indeed, the very case, since that we ask of our parents, when 
we desire their blessing, is that they would pray to God for us ; and 
this same we ask of the angels and saints. 

" But is it not giving to the angels and saints, the attributes of God, 
viz., omniscience and omnipresence ; that is, knowing all things, and 



120 CHURCH OF GOD. 

being every where, if you suppose that they can hear or know, all 
our addresses made to them ? — No : we neither believe the angels and 
saints to be every where, nor yet to have the knowledge of all things, 
though we make no question but they know our prayers, since the 
Scripture assures us that they offer them up to God, Rev. v. 8 and 
viii. 3, 4." 

Virgin Mary. 

"What is the meaning of the great respect and devotion of Catho- 
lics, to the blessed virgin Mary? — It is grounded, 1st, upon her great 
dignity, of mother of God, and the close relation which she has 
thereby, to Jesus Christ, her son; for how is it possible to love and 
honor Christ, with our whole heart, and not value and love his blessed 
mother ? 2dly, It is grounded upon that supereminent grace which 
was bestowed upon her, to prepare her for that dignity ; upon account 
of which, she was saluted by the angel Gabriel, 'full of grace,' (which 
Protestants translate 'highly favored ;') and both by the angel and by 
S't Elizabeth, she is styled 'Blessed among women.' 3dly, It is 
grounded upon her extraordinary sanctity ; for if she was full of grace 
before she conceived in her womb, the fountain of all grace, t© what a 
degree of sanctity of grace must she have arrived during so many 
years as she lived afterwards ? especially since she bore nine months, 
in her womb, the author of all sanctity, and had Him thirty years 
under the roof, ever contemplating Him and His heavenly mysteries ; 
and on her part never making any resistance to the affluence of His 
graces, ever flowing in upon her happy soul. 4thly, It is grounded 
upon that supereminent degree of heavenly glory, with which God has 
now honored her, in proportion to her grace and sanctity here upon 
earth, and the great interest she has with her blessed Son, and through 
Him, with His heavenly Father. 

" Is there any thing in Scripture that insinuates this great devotion, 
that should be in all ages, to this blessed virgin ? — Yes, it was foretold 
by herself in her canticle, ' Behold, from henceforth, all generations 
shall call me blessed.' 

" Do you then, allow divine honor or worship, to the blessed virgin 
Mary ? — No certainly ; the Church in this, as in all other things, keeps 
the golden mean between the two extremes : she condemns those that 
refuse to honor this blessed mother of God • but those much worse, 
that would give her divine worship. She thinks that no honor can be 
given to any pure creature, too great for this blessed virgin : but as 
she knows that there is an infinite distance still between her and God, 
she is far from offering sacrifice to her, or paying her any worship that 
belongs to God alone. And whatever honor she gives the mother, she 
refers it to the glory of the Son, as the chief motive and end of all her 
devotions. 

" But why do you call the blessed virgin the mother of God ? — Be- 
cause she is truly the mother of Jesus Christ, who is true God and true 
man, and consequently, she is truly the mother of God ; not by being 



CHURCH OF GOD r 121 

mother of the Divinity, but by being mother of Him, who in one and the 
same person, is both God and man. Hence, she is called by S't Eliza- 
beth, ' The mother of my Lord.' 

" Why does the Church, in her hymns and anthems, style the blessed 
virgin, mother of grace, and mother of mercy ? — Because the is the 
mother of Him, who is the fountain of all grace and mercy; and is both 
most willing, by reason of her supereminent charity, and most able, by 
her great interest with the Son, to obtain grace and mercy for us. 

"And why is she styled the queen of heaven, or the queen of angels 
and saints ? — Because she is the mother of the King of heaven, and the 
greatest of all the saints. 

" What is the common address which the Church makes to the 
blessed virgin Mary ? — The angelical salutation of the Hail Mary : a 
great part of which is taken out of the Gospel of St. Luke ; and the 
other part is added by the Church, to beg the prayers of the blessed 
virgin, for us sinners. 

V Why do Catholics so often repeat the Hail Mary ? — To commemo- 
rate the- incarnation of the Son of God; to honor His blessed mother, 
and to desire her prayers." 

Relics. 

" What do you mean by relics ? — The dead bodies^or bones of the 
saints, we call relics ; as also, whatever other things have belonged to 
them, in their mortal life. 

"And what is the doctrine and practice of the Church, with regard 
to these things ? — We keep such things as these, with a religious respect 
and veneration, for the sake of those to whom they have belonged, but 
principally, for the sake of Him, to whom the saints themselves belong ; 
that is, for the greater glory of God, who is glorious in His saints, and 
to whom is referred, all the honor that is given to His saints. 

"What kind of honor does the Catholic Church allow to relics? — 
An inferior and relative honor, as to things belonging to God's saints ; 
but by no means divine honor. 

" Have not Catholics a more than ordinary veneration for the wood 
of the cross, the nails, thorns, and other instruments of Christ's passion ? 
Yes, they have, because these things have so close a relation to the 
passion of Christ, by which we were redeemed, and have been sanctified 
by the blood of our Redeemer." 

Pictures and Images. 

"What is the doctrine of the Church, with regard to pictures or 
images of Christ and His saints ? — 1st, That it is good to keep them 
and retain them, and to have them in churches, not only for ornament, 
and for the instruction of the ignorant, but for the honor and remem- 
brance of Christ and His saints, and to help to raise our thoughts and 
hearts, to heavenly things. 2ndly, That there is a relative honor due 
to them, by reason of the persons whom they represent. 

''Does the Catholic Church give divine worship to the pictures or 
images of Christ or His saints ? — No, by no means: the second council 



122 CHURCH OF GOD. 

of Nice, in the 7th action or session, has expressly declared, that divine 
worship is not to be given them ; to which the council of Trent, in the 
25th session, has added, that we are not to believe that there is any 
divinity or power in them, for which they are to be worshiped : and that 
we are not to pray for them, nor put our trust or confidence in them. 

" What then do you mean by this relative honor, which you allow 
to the pictures of Christ and His paints ? — By a relative honor, I mean 
an honor which is given to a thing, not for any intrinsic excellence 
or dignity, in the thing itself, but only for the relation which it has to 
something else, which it represents or brings to our remembrance ; as 
when Christians bow to the name of Jesus, which is an image of remem- 
brance of our Savior, to the ear, as the crucifix is to the eye. 

''Do youthen allow of worshipping God by an image? — If you 
mean by worshipping God by an image, the raising up our hearts to 
God, by or upon occasion of the sight of the picture or image ; or refer- 
ring to Jesus Christ and to His worship, whatever honor or respect we 
show to His picture or image ; there can be no reason to disallow the 
worshipping of God by a picture or image. But if worshipping God by 
an image, be so understood, as if the divinity in some particular manner, 
resided in the image ; or some virtue or power, for which it should be 
worshipped or trusted in ; or as if our worship or prayers were believed 
to be more acceptable to God, and to have more influence upon Him, 
when offered or presented by or through any such image, such kind of 
worshipping God, by an image, is not only not allowed, but condemned 
by the Catholic Church. 

" What do you think of the charge of idolatry laid to the Church, 
by some of her adversaries, upon account of the use and veneration of 
images ? — I think that nothing could be more visibly unjust than such 
a charge. Since idolatry is giving divine honor and service to an idol, 
or false God : which is far from being the case of the Catholic Church. 
We acknowledge one only true and living God, in three persons, Father, 
and Son, and Holy Ghost: to him alone do we offer sacrifice' or any 
other divine honors. Him alone do we adore, in spirit and truth. 
Whatever else, in heaven or on earth, we religiously honor, we honor 
for His sake, and for the relation it has to Him. And as for the wor- 
ship of idols or false gods, it has been banished out of the world by the 
labors and preaching of our Church alone : so far are we from abetting 
idolatry. 

" Is there not in one of the Church hymns, and in one of the anthems 
of the Roman Breviary, a prayer to the cross ? How then, do you 
maintain that, the Catholic Church does not attribute any power to 
images, nor prays to them? — The prayer you speak of, is not directed 
to the wood of the cross, but Christ crucified, by a figure of speech, as 
when S't Paul says, that he glories in the cross of Jesus Christ." 

In the performance of the task we have undertaken, it will 
appear, we trust, that we have avoided as far as was practica- 
ble, those questions which usually occupy the attention and em- 



CHURCH OF GOD. 123 

ploy the abilities of controversialists. (We have written for no 
purpose of controversy — truth, has been our object — the cha- 
racter of the theological gladiator has no charms for us.) 
There is however, connected with the subject of our present 
investigation, a very interesting inquiry, which demands our 
notice, viz: What would have been the condition of the Church 
of God, had the Roman Catholic organization not taken place ? 
In other words, Would there have occurred an interregnum 
in the Church of G-od, had the Roman Catholic Church never 
existed ? Certainly not ; for, had not that Church been organ- 
ized, the Waldenses, (we use this as a generic term,) would 
have preserved the purity of the faith, as they have preserved 
the simplicity and spirituality of the worship ; thus the connec- 
tion would have remained unbroken. 



DISPENSATION OF THE HOLY GHOST. 

SECTION HI. 

PROTESTANTS. 

The Holy Ghost promised. — Jesus, when teaching His dis- 
ciples, said unto them, '• When the Comforter is come, whom I 
will send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, He shall testify of me. And 
ye also, shall bear witness, because ye have been with me from 
the beginning. 

" Now, I go my way to Him that sent me : and none of you 
asketh me, Whither goest thou ? But because I have said 
these things unto you, sorrow hath filled your heart. Never- 
theless, I tell you the truth ; it is expedient for you that I go 
away : for if I go not away, the Comforter will not come unto 
you ; but if I depart, I will send Him unto you. 

His office. — "And when He is come He will reprove the 
world of sin, and of righteousness, and of judgment ; of sin, 
because they believe not on me ; of righteousness, because I 
go to my Father, and ye see me no more ; of judgment, be- 
cause the prince of this world is judged. I have yet many 
things to say unto you, but ye cannot bear them now. How- 
beit, when He, the Spirit of Truth, is come, He will guide you 
into all truth : for He shall not speak of himself, but whatsoever 
He shall hear, that shall He speak ; and he will shew you 



124 CHURCH OF GOD. 

things to come. He shall glorify me ; for He shall receive of 
mine, and shall shew it unto you. All things that the Father 
hath are mine ; therefore said I, that He shall take of mine, 
and shall shew it unto you." 

His advent. — "And when the day of Pentecost was fully 
come, they were all with one accord, in one place. And sud- 
denly there came a sound from heaven, as of a rushing mighty 
wind, and it rilled the whole house where they were sitting. 
And there appeared unto them cloven tongues, like as of fire, 
and it sat upon each of them. And they were all filled with 
the Holy Ghost, and began to speak with other tongues, as the 
Spirit gave them utterance. And there were dwelling at Je- 
rusalem, Jews, devout men, out of every nation under heaven. 
Now, when this was noised abroad, the multitude came together 
and were confounded, because that every man heard thern speak 
in his own language. And they were all amazed, and mar- 
velled, saying one to another, Behold, are not all these which 
speak Galileans ? And how hear we, every man in his own 
tongue, wherein we were born ? Parthians, and Medes, and 
Elamites, and the dwellers in Mesopotamia, and in Judea, and 
Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, 
in Egypt, and in the parts of Lybia about Cyrene, and strangers 
of Rome, Jews and proselytes, Cretes, and Arabians, we do 
hear them speak in our own tongues, the wonderful works of 
God. And they were all amazed, and were in doubt, saying 
one to another, What meaneth this? Others, mocking, said, 
These men are full of new wine. 

" But Peter, standing up with the eleven, lifted up his voice, 
and said unto them, Ye men of Judea, and all ye that dwell at 
Jerusalem, be this known unto you, and hearken to my words : 
for these are not drunken, as ye suppose, seeing it is but the 
third hour of the day. But this is that which was spoken by 
the prophet Joel : And it shall come to pass, in the last days, 
(saith God) I will pour out of my Spirit upon all flesh : and your 
sons and your daughters shall prophesy, and your young men 
shall see visions, and your old men shall dream dreams, and on 
my servants, and on my handmaidens, I will pour out, in those 
days, of my Spirit ; and they shall prophesy : and I will shew 
wonders in heaven above, and signs in the earth beneath ; blood 
and fire, and vapor of smoke : the sun shall be turned into dark- 
ness, and the moon into blood, before that great and notable 
day of the Lord come. And it shall come to pass, that whoso- 
ever shall call on the name of the Lord shall be saved." 



CHURCH OF GOD. 125 

Regeneration. — " There was a man of the Pharisees, named 
Nicodemus, a ruler of the Jews : the same came to Jesus by 
night, and said unto Him, Rabbi, we know that thou art a 
teacher, come from God : for no man can do these miracles 
that thou doest, except Grod be with him. Jesus answered, 
and said unto him, Except a man be born again, he cannot 
see the kingdom of God. Nicodemus saith unto Him, How 
can a man be born when he is old ? can he enter a second 
time into his mother's womb, and be born? Jesus answered, 
Verily, verily, I say unto thee, Except a man be born of water, 
and of the Spirit, he cannot enter into the kingdom of Grod. 
That which is born of the flesh is flesh, and that which is 
born of the Spirit is spirit. Marvel not that I said unto thee, 
Ye must born again. 

How the Spirit regenerates. — " The wind bloweth where it 
listeth, and thou nearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth : so is every one that 
is born of the Spirit. 

The unregenerate do not understand this doctrine. — " Nico- 
demus answered, and said unto Him, How can these things 
be? Jesus answered and said unto him, Art thou a master 
in Israel, and knowest not these things ? Yerily, verily, I say 
unto thee, We speak that we do know, and testify that we 
have seen ; and ye receive not our witness. If I have told you 
earthly things, and ye believe not, how shall ye believe if I teil 
you of heavenly things ? And no man hath ascended up to 
heaven, but He that came down from heaven, even the Son 
of man which is in heaven." 

Our blessed Lord and Savior Jesus Christ, taught His disci- 
ples that "All manner of sin and blasphemy, shall be forgiven 
unto men ; but the blasphemy against the Holy Ghost, shall 
not be forgiven unto men. And whosoever speaketh a word 
against the Son of Man, it shall be forgiven him : but whoso- 
ever speaketh against the Holy Ghost, it shall not be forgiven 
him, neither in this world, neither in the world to come." Of 
this important doctrine, Clarke says : " Even personal reproach- 
es, revilings and persecutions, against Christ, were remissible ; 
but blasphemy, or impious speaking, against the Holy Spirit, 
was to have no forgiveness, i. e. when the person obstinately 
attributed those works to the devil, which he had the fullest evi- 
dence, could be wrought only by the Spirit of God. That this, 
and nothing else, is the sin against the Holy Spirit, is evident 
from the connection, in which the doctrine is here (Matt.) an- 
nounced, and more particularly in Mark: 'All sins shall be 



126 CHURCH OF GOD. 

forgiven unto the sons of men, and blasphemies wherewith 
soever they shall blaspheme, but he that shall blaspheme 
against the Holy Grhost, hath never forgiveness, but is in dan- 
ger of eternal damnation ; because they said, He hath an un- 
clean spirit.' Here the matter is made clear, beyond the 
smallest doubt — the unpardonable sin, as some term it, is 
neither less nor more than ascribing the miracles Christ 
wrought by the power of God, to the spirit of the devil. Many 
sincere people have been grievously troubled with apprehen- 
sions that they had committed the unpardonable sin ; but let 
it be observed, that no man who believes the divine mission 
of Jesus Christ, ever can commit this sin : therefore, let man's 
heart fail not because of it, from hence forth and forever, Amen." 
Doddridge says : " It is matter of great thankfulness, thus 
expressly to hear that every other sin and blasphemy, shall be 
forgiven, but awful to think, that the blasphemy against the 
Holy Grhost, is excepted. Let those who, while they cannot 
deny the facts of Christianity, despise and oppose its doctrines, 
tremble to think how near they approach to the boundaries 
of this sin, which is perhaps, more obscuredly described, that 
we may more cautiously avoid all such approaches. But let 
not the humble soul, that trembles at God's word, meditate 
terror to itself, from such a passage ; which, when viewed 
in its due connection, cannot with any shadow of reason, be 
thought to belong to any who do not obstinately reject the 
Gospel, and maliciously oppose it, when made known to them 
with its fullest evidence." 

It is the office of the Holy Spirit to convict and convert ; 
He convicts independently of the sinner, but proceeds no far- 
ther without the sinner's co-operation. If the sinner would, 
upon conviction, act as did S't Paul when he was convicted, 
inquire, " Lord, what wouldst thou have me to do,?' 1 as in his 
case, he would be instructed in " what he ought to do-;" and 
in following out this instruction, realize happy and sound con- 
version to (rod. But in too many instances, the Spirit is 
"quenched." He is bid, " Go thy way, for this time ; when 
I have a convenient season, I will call for thee :" therefore, 
notwithstanding his conviction, the sinner remains uncon- 
verted . 

" My Spirit shall not always strive with man," was an 
announcement made at an early period of man's history. Ex- 
perience proves that the first and earliest visits of the Spirit 



CHURCH OF GOD. 127 

are more clear and impressive, than those made after it has 
been frequently rejected : in other words, at every succeeding 
rejection of the Spirit, its visits become less frequent and less 
impressive, until its operations cease altogether : thus hope 
itself becomes extinct — the last chance for salvation is gone!!! 
It is an awful thing to trifle with God : those who do so, may 
know, that " for this cause, God shall send them strong delu- 
sion, that they should believe a lie ; that they all might be 
damned who believe not the truth, but had pleasure in un- 
righteousness." 

The Holy Ghost having come, according to the promise of 
Christ, a new order of things, necessarily took place in the 
Church. The benefits of the Gospel heretofore extended to 
Gentiles, were occasional and incidental, but now these bene- 
fits were to be direct and immediate. 

The Gospel preached to Gentiles — the Holy Ghost poured out 
upon them. — Peter was the first minister who preached the 
Gospel to Gentiles : the occasion of which was, " Cornelius, 
a centurion of the band called the Italian band, a devout man, 
and one that feared God with all his house," " saw in a vision 
evidently, about the ninth hour of the day, an angel of God 
coming in to him ;" and directing him to u send men to Joppa, 
and call for one Simon, whose surname is Peter :" "and he 
shall tell thee what thou oughtest to do." Cornelius accord- 
ingly sent, and " On the morrow, as they went on their journey, 
and drew nigh unto the city, Peter went up upon the house-top 
to pray, about the sixth hour ; and he became very hungry, and 
would have eaten : but while they made ready, he fell into a 
trance. And saw heaven opened, and a certain vessel descend- 
ing unto him, as it had been a great sheet, knit at the four cor- 
ners, and let down to the earth ; wherein were all manner of 
fourfooted beasts of the earth, and wild beasts, and creeping 
things, and fowls of the air. And there came a voice to him, 
Rise, Peter, kill and eat. But Peter %aid, Not so, Lord ; for I 
have never eaten any thing that is common or unclean. And 
the voice spake unto him again the second time, What God 
hath cleansed, that call not thou common. This was done 
thrice ; and the vessel was received up again into heaven. 
Now while Peter doubted in himself what this vision which he 
had seen should mean, behold, the men which were sent from 
Cornelius, had made inquiry for Simon's house, and stood be- 
fore the gate, and called, and asked whether Simon, who was 



128 CHURCH OF GOD. 

surnamed Peter, were lodged there. "While Peter thought on 
the vision, the Spirit said unto him, Behold, three men seek 
thee. Arise therefore, and get thee down, and go with them, 
doubting nothing : for I have sent them." 

Peter, on receiving the message from Cornelius, consented to 
go : "And on the morrow Peter went with them, and certain 
brethren from Joppa accompanied him. And on the morrow 
after, they entered into Cesarea. And Cornelius waited for 
them, and had called together his kinsmen and near friends. 
And as Peter was coming in, Cornelius met him, and fell 
down at his feet, and worshiped him. But Peter took him up, 
saying, Stand up ; I myself also am a man. And as he talked 
with him, he went in and found many that were come toge- 
ther. And he said unto them', Ye know how that it is an unlaw- 
ful thing for a man that is a Jew to keep company, or to come 
unto one of another nation; but God hath shewed me that I 
should not call any man common or unclean. Therefore, 
came I unto you without gainsaying, as soon as I was sent 
for. I ask therefore, for what intent ye have sent for me ?" 

Cornelius related to him the circumstances of the case ; and 
said, " Immediately therefore, I sent for thee : and thou hast 
well done that thou art come. Now, therefore, are we all 
here present before (rod, to hear all things that are commanded 
thee of God. Then Peter opened his mouth, and said, Of a 
truth I perceive thai God is no respecter of persons: but in 
every nation he that fear eth Him, and worketh righteousness, is 
accepted with Him. The word which God sent unto the children 
of Israel, preaching peace by Jesus Christ ; (He is Lord of all;) 
that word, I say, ye know, which was published throughout 
all Judea, and began from Galilee, after the baptism which John 
preached : how (rod anointed Jesus of Nazareth with the Holy 
Ghost and with power ; who went about doing good, and healing 
all that were oppressed of the devil : for Grod was with Him. 
And we are witnesses of all things which He did, both in the 
land of the Jews and in Jerusalem ; whom they slew and 
hanged on a tree. Hi#i Grod raised up the third day, and 
shewed Him openly ; not to all the people, but unto witnesses 
chosen before of God, even to us, who did eat and drink with 
Him after he rose from the dead. And he eomanded us to 
preach unto the people, and to testify that it is He who was 
ordained of God to be the judge of quick and dead. To Him 
gave all the prophets witness, that through His name, whoso- 
ever believeth in Him shall receive remission of sins. 

" While Peter yet spake these words, the Holy Ghost fell on 



CHURCH OF GOD. 129 

all them which heard the word. And they of the circumcision 
which believed were astonished, as many as came with Peter, 
because that on the G-entiles also, was poured out the gift of 
the Holy Ghost : for they heard them speak with tongues, and 
magnify God. Then answered Peter, Can any man forbid water, 
that these should not be baptized which have received the Holy 
Ghost, as well as we ? And he commanded them to be bap- 
tized in the name of the Lord." 

Under the dispensation of the Son, we have seen that the 
Holy Grhost was communicated by the laying on of the hands 
of an apostle. Although Philip preached and the people believed 
and were baptized, yet it required the laying on of the hands 
of an apostle, before any could receive the gift of the Holy 
Ghost : but here the Holy Grhost is communicated in another 
manner ; for " while Peter yet spake, the Holy Ghost fell on all 
them which heard the word." Thus, we ascertain the con- 
necting circumstances between the dispensation of the Son, 
and that of the Holy Ghost. And we learn also, the manner in 
which the Holy Ghost is now communicated ; that is, not by 
the laying on of the hands of a minister, but by being poured 
out by God. The imposition of hands, as retained in the Church, 
signifies nothing more than the communicating the authority 
of the Church, to the person on whom hands are laid, to minis- 
ter in the name of the Church — it is but a part of the ordi- 
nation service, and is not more essential than any other part of 
that service. 

The Apostle Paul. 

Among the many remarkable conversions which took place 
at an early period of the present dispensation, was that of Saul 
of Tarsus, who afterwards became the Apostle of the Gentiles, 
(being the thirteenth in number.) A successful defender of 
the religion which he had previously attempted to destroy. He 
boldly unfurled the banner of the cross amid the proud fanes,, 
and reeking altars of heathen lands ; and preached Jesus and 
the resurrection, in places consecrated to superstition and idol- 
atry. He attacked infidelity, enthroned in high places,. and. 
successfully opposed the boasted wisdom of heathen philosophy, 
with the simple doctrines of the cross. Through sufferings and 
persecutions, almost incredible, he pressed forward, preaching 
among the Gentiles, the distinguishing doctrine of justification 
by faith. And after having lived to see the original super- 
structure of the Church of God, planted upon an imperishable 
basis, he died a martyr at Eome^ it is said. 



130 CHURCH OF GOD. 

It is true that grievous persecutions were often endured by 
the early Christians ; and that dissensions of a serious character, 
had begun to spring up among them, threatening to counter- 
act the rapid extension of the (xospel. Abominable heresies, 
were also, introduced into the Church, through the wickedness 
or fanaticism of some of the primitive professors of Christi- 
anity. The errors of Judaism, the disgusting refinements of 
Gnosticism, and some of the wild absurdities of heathen philo- 
sophy, contributed toward sending out a poisonous current of 
falsehood into the Church, calculated to blight the purity of its 
doctrines, and to corrupt its morals. Notwithstanding all this, 
the Church was steadily and gradually enlarging her borders. 
Converts and societies were rapidly multiplying, in every 
town and district, and these of course, brought with them an 
increased demand for pastoral oversight and apostolical juris- 
diction : hence, bishops, and presbyters ; elders, and deacons ; 
in their various gradations of office, were set apart for the work 
of the ministry ; for administering the discipline and super- 
intending the spiritual and secular interests of the Church. 
Hence, too, originated that connected system of ecclesiastical 
.government, which subsequently, became more and more com- 
plicated, as the influence of the Church was enlarged, and its 
power increased. As a concluding remark, to what has already 
been stated in this connection, we draw the following infer- 
ence ; that as neither our Savior, nor His apostles, ever laid 
-down any prescribed forms of Church government, it is clearly 
consistent with the divine economy, that the future discipline 
.and polity of the Church, should be left to regulate themselves, 
in accordance with the subsequent development of its wants 
; and interests. 



Martin Luther. 

Early in the sixteenth century, Luther issued from his cell, 
•with the Bible in his hand : and with the great doctrine of 
justification by faith, commenced that period which historians 
have agreed to call the reformation. 

Martin Luther was born in 1483 ; in 1505, he entered the 
Augustinian monastery at Erfurth. tl This date is the more 
remarkable," says an author, " because he discovered, about 
the same time, a Latin copy of the Bible, in the library of the 
•monastery." He possessed himself of this book, and studied it 
with so much diligence, that he was able in a short time, to refer 



CHURCH OF GOD. 131 

with ease, to any particular passage. — u The Reformation," 
says D'Aubigne, " lay hid in that Bible." After a period of 
strong, protracted and severe conviction, Luther was converted 
in 1507, principally through the instrumentality of a good old 
monk ; who without directing his attention to works, repeated 
to him that portion of the Creed, "/ believe in the forgiveness 
of sins ;" accompanied, with a simple and correct explanation. 
** From that moment," says D'Aubigne, "the light shone into 
the heart of the young monk of Erfurth. The word of grace 
was pronounced, and he believed it. He renounced the thought 
of meriting salvation ; and trusted himself with confidence, to 
God's grace in Jesus Christ." In 1510-11 or 12, he was sent to 
Rome, where he celebrated mass several times. It was at Rome 
that Luther formed the determination that led on to the refor- 
mation. li While he was in Rome, wishing to obtain an in- 
dulgence then being offered to any one who would ascend, on 
his knees, what is called Pilate's staircase, the poor Saxon monk 
was slowly climbing those steps, when he thought he heard a 
voice like thunder, speaking from the depth of his heart : ' The 
just shall live by faith.' These words, which already on two 
occasions, had struck upon his ear as the voice of an angel of 
God, resounded instantaneously and powerfully, within him. 
He started up in terror and fled from the place. This power- 
ful text had a mysterious influence on the life of Luther. It 
was a creative word for the reformer and for the reformation. 
It was by means of that word, that God then said, i Let there 
be light, and there was light.' Thus prepared, Luther entered 
upon that sphere of action, so eventful and important, as to 
mark it as the most interesting movement of the sixteenth 
century. 

Although Luther commenced the reformation with doctrines 
preached by S't Paul, we are not to suppose that they had 
previously, remained unknown and unpracticed, and that they 
were revived by Luther : for history affords abundant evidence 
to show, that there existed at all times, not only individuals 
but communities, that both believed and practiced them, from 
the time of their delivery, to that of Luther. The Waldenses 
" have existed under various names, as a distinct class of dis- 
senters from the established Churches of Greece and Rome, in 
the earliest ages." They taught: " 1. That the Scriptures 
teach that there is one God, almighty, all- wise, and all-good ; 
who made all things by His goodness ; for He formed Adam in 
His own image and likeness ; but that by the envy of the devil, 



132 CHURCH OF GOD. 

sin entered into the world, and that we are sinners in and by 
Adam. 2. That Christ was promised to our fathers, who re- 
ceived the law ; that so knowing by the law their unright- 
eousness and insufficiency, they might desire the coming of 
Christ, to satisfy for their sins, and accomplish the law by 
himself. 3. That Christ was born in the time appointed by 
God the Father ; that is to say, in the time when all iniquity 
abounded, that He might show us grace and mercy, as being 
faithful. 4. That Christ is our life, truth, peace, and righteous- 
ness ; as also, our pastor, advocate, and priest, who died for 
the salvation of all who believe, and is risen for our justifica- 
tion. 5. That there is no mediator and advocate with Grod the 
Father, save Jesus Christ. 6. That after this life there are 
only two places, the one for the saved, and the other for the 
damned. 7. That the feasts, the vigils of saints, the water 
which they call holy, as also to abstain from flesh on certain 
days, and the like, but especially the masses, are the inventions 
of men, and ought to be rejected. 8. That the sacraments 
are signs of the holy thing, visible forms of the invisible grace ; 
and that it is good for the faithful to use those signs or visible 
forms; but that they are not essential to salvation. 9. That 
there are no other sacraments but baptism and the Lord's Sup- 
per. 10. That we ought to honor the secular powers by sub- 
jection, ready obedience, and paying of tribute. " 

Reinerius, a Catholic author who wrote in the thirteenth 
century, says of the Waldenses : " Of all the sects which have 
been, or now exist, none is more injurious to the Church, for 
three reasons : 1. Because it is more ancient; some aver their 
existence from the time of Sylvester ; others from the very 
time of the apostles. 2. Because it is so universal : there is 
scarcely any country into which this sect has not crept. And, 
3. Because all other heretics excite horror by the greatness 
of their blasphemies against God ; but these have a great 
appearance of piety, as they live justly before men; believe 
rightly, all things concerning Grod, and confess all the articles 
which are contained in the creed ; only they hate and revile 
the Church of Rome, and in their accusations, are easily be- 
lieved by the people." The Waldenses hailed the earliest 
dawnings of the reformation, as the triumph of their princi- 
ples ; and saluted the reformers as brethren. 

Luther died on the 18th day of February, 1546. His last 
words were ; " 0, my heavenly Father, eternal and merciful 
God ; thou hast revealed to me thy Son, our Lord Jesus Christ. 
L.have preached Him ; I have confessed Him, I love Him, and 



CHURCH OF GOD. 133 

I worship Him, as my dearest Savior and Redeemer. Him 
whom the wicked persecute, accuse and blaspheme." He then 
repeated three times, the words of the Psalm, " Into thy hands 
I commit my spirit ; Grod of truth, thou hast redeemed me," 
and passed to his reward in heaven. 

Luther anism. 

u In 1523, Luther drew up a liturgy, that in many things, 
differed but little from the Mass Book ; but he left his followers 
to make farther reforms, as they saw them necessary ; and in 
consequence, the forms of worship in the Lutheran churches, 
vary in points of minor importance : but they agree in reading 
the Scriptures publicly, in offering prayers and praises to Grod, 
through the Mediator, in their own language ; in popular 
addresses to the congregation, and the reverent administration 
of the sacraments," which are but two in number, to wit : 
Baptism and the Lord's Supper. 

The following are the principal points of doctrine maintained 
by the Lutherans, as contained in the Augsburg Confession, 
(1530,) and a few of the Scriptures by which they are sup- 
ported. 

"1. That the Holy Scriptures are the only source whence 
we are to draw our religious sentiments, whether they relate 
to faith or practice, John v. 39; 1 Cor. iv. 16 ; 2 Tim. iii. 
15, 16, 17. Reason also, confirms the sufficiency of the Scrip- 
tures ; for, if the written word be allowed to be a rule in one 
case, how can it be denied to be a rule in another ? 

" 2. That justification is the effect of faith, exclusive of good 
works ; and that faith ought to produce good works, purely in 
obedience to Grod, and not in order to our justification ; for S't 
Paul, in his Epistle to the Gralatians, strenuously opposed those 
who ascribed our justification, though but in part, to works ; 
* If righteousness come by the law, then Christ is dead in 
vain,' Gral. ii. 21. Therefore, it is evident we are not justified 
by the law, or by our works; but to him that believeth, sin is 
pardoned, and Christ's righteousness imputed. This article of 
justification by faith alone, Luther used frequently to call 
articulus stantis vel cadentis ecclesiae ; that by which the 
Church must stand or fall. 

"3. That no man is able to make satisfaction for his sins ; 
for our Lord teaches us to say, when we have done all things 
that are commanded us, ' We are unprofitable servants,' Luke 
xvii. 10. Christ's sacrifice is alone, sufficient to satisfy for 



134 CHURCH OF GOD. 

sin, and nothing need be added to the infinite value of His 
atonement. 

" Luther not only advanced the foregoing doctrines, he also 
rejected tradition, purgatory, penance, auricular confession, 
masses, invocation of saints, monastic vows, meritorious works, 
indulgences, the use of images," &c. 



John Calvin, 

The next reformer in the order of time, was John Calvin. 
Calvin was born at Noyon, in Picardy, in 1509. He was 
educated a strict Catholic. " The chaplaincy of La Gresine," 
says D'Aubigne, u having become vacant by the resignation of 
the incumbent, the bishop, on the 15th of May, 1521, bestowed 
that benefice on John Calvin, whose age was then, nearly 
twelve. He was inducted by the chapter, a week after. On 
the eve of Corpus Christi the bishop solemnly cut the child's 
hair, and by this ceremony of tonsure, John was invested with 
the clerical character. 

Calvin, at an early period, began to be dissatisfied with the 
Church of which he was a member ; this manifested itself in 
his correspondence, particularly that with Nicholas Cop. The 
persecution excited by Francis the First, determined Calvin on 
the side of the reformation ; he published his Christian Insti- 
tutes, dedicated them to Francis, and left France. From this 
time, he publicly preached the doctrines of the reformation. 
He finally, settled in G-eneva, of which place he was the pastor 
for many years. Active and energetic, zealous and persevering, 
he instantly commenced laboring for the reformation. " His 
labors," says an author, " now rapidly increased. He preached 
nearly every day. He lectured very frequently in theology; 
presided at meetings ; instructed churches ; and defended the 
Protestant faith, in works celebrated for their perspicuity and 
genius." 

In the year 1564, his health, which had previously declined, 
became worse. On the 2d day of April, he appeared at 
church, received from Beza, the sacrament of the Lord's 
Supper, and joined in the devotions of the great congregation. 
The remaining moments of his life, were dedicated to acts of 
devotion, until the 24th day of May, when he peaceably fell 
asleep in Jesus. 



CHURCH OF GOD. 135 

It is not to be supposed, that at the period of the reformation 
to which we have now arrived, all the doctrines and usages 
which distinguish the present dispensation, were fully compre- 
hended and settled. Light ,was pouring in, but it had not 
ceased to flow : the reformation was progressing, but it was 
not yet accomplished. It was to be expected, that however 
important and essential the labors of Luther and Calvin were, 
the labors of others, (equally important and essential, who 
would follow them,) would be necessary to the accomplishment 
of the great work. None were more sensible of this than 
Calvinists themselves. In support and illustration of the 
statement here made, wo produce from Bancroft, the address 
of Rev. John Robinson, pastor of the Pilgrims ; delivered to 
them on the occasion of their departure from Leyden : " I 
charge you," said he, " before God and his blessed angels, that 
you follow me no farther than you have seen me follow the 
Lord Jesus Christ. The Lord has more truth yet to break 
forth out of His holy word. I cannot sufficiently bewail the 
condition of the reformed Churches, ivho are come to a period 
in religion, and will go, at present, no farther than the in- 
struments of their reformation. Luther and Calvin, were 
great and shining lights, in their times, yet they penetrated 
not, into the whole counsel of God. I beseech you, remem- 
ber it — 'tis an article of your Church covenant — that you be 
ready to receive whatever truth shall be made knoivn to you, 
from the ivritten word of God" "What a noble address — how 
worthy of this pilgrim-father ! 

Calvinism. 

" In 1536, Calvin was appointed professor of Divinity at 
Geneva, where he established that system of Church polity 
called Presbyterianism, originally considered as an essential 
part of Calvinism ; but since the Synod of Dort, (which em- 
braced, digested, and established his theological principles, in 
1618, above forty years after his decease,) the term Calvinism 
is generally confined to those principles, independent of his 
system of Church polity. 

" Calvinists however, contend that their system did not 
originate with Calvin, but is as ancient as the Scriptures, from 
which it is drawn. They also, say it is in substance, the same 
as that of Augustine. M'r Toplady, in his Historic Proof, has 
traced the doctrine, in a series of quotations, from the times 
of the apcstles to those of the reformation ; and though some 



130 CHURCH OF GOD. 

of his extracts may be deemed unsatisfactory, his work, is 
highly valued by many. The present object however, is to 
represent the sentiments of Calvin, and those denominated 
from him, whom we shall here distinguish into High Calvinists, 
Strict Calvinists, and Moderate Calvinists. 

" High Calvinists are those who adopt the opinions of Calvin 
himself. The point in Calvin's system deemed most objection- 
able, is the doctrine of absolute predestination, and its counter- 
part, reprobation : on these points therefore, we shall quote his 
own words, in which if he errs by excessive rigor in his state- 
ments, the origin of his error may be seen. 

" Predestination," says Calvin, " by which Grod adopts some 
to the hope of life, and adjudges others to eternal death, no one, 
desirous of the credit of piety, dares absolutely to deny. But 
it is involved in many cavils, especially by those who make 
foreknowledge the cause of it. We maintain, that both belong 
to God ; but it is preposterous to represent one as dependent 
on the other. 

" Predestination, we call the eternal decree of Grod, by 
which He hath determined, in himself, what He would have 
to become of every individual of mankind. For they are not 
all created with a similar destiny; but eternal life is fore- 
ordained for some, and eternal damnation for others. Every 
man therefore, being created for one or the other of these ends, 
we say he is predestinated either to life or to death." This 
point Calvin proceeds to argue from the conduct of the Almighty, 
respecting the seed of Abraham, and toward certain individu- 
als, as Jacob and Esau. 

'• Now, with respect to the reprobate," proceeds Calvin, 
" whom the apostle introduces in the same place : — as Jacob, 
without any merit yet acquired by good works, is made an 
object of grace, so Esau, while yet unpolluted by any crime, 
is accounted an object of hatred, Rom. ix. 13. If we turn 
our attention to works, we insult the apostle, as though he saw 
not that which is clear to us : now, that he saw none is evident, 
because he expressly asserts the one to have been elected, and 
the other rejected, while they had not yet done any good or 
evil, to prove the foundation of divine predestination, not to be 
in works. Secondly, when he raises the question, whether 
Grod is unjust, he never urges what would have been the 
most absolute and obvious defense of His justice, that Grod 
rewarded Esau, according to his wickedness ; but contents 
himself with a different solution — that the reprobate are raised 



CHURCH OF GOD. 13 7 

up for this purpose, that the glory of God may be displayed, 
by their means. Lastly, he subjoins a concluding observation, 
that ' God hath mercy on whom he will have mercy, and whom 
He will He hardeneth.' You see how he attributes both to 
the mere will of G-od. If therefore, we can assign no reason 
why He grants mercy to His people, but because such is His 
pleasure, neither shall we find any other cause but His will, 
for the reprobation of others ; for when God is said to harden, 
or show mercy, to whom He pleases, men are taught by this 
declaration, to seek no cause beside His will." It is most 
clear however, from his words elsewhere, that Calvin did not 
mean to destroy human responsibility, nor to set aside the use 
of means ; since the Scripture addresses to man, exhortations 
and reproofs, though it constantly attributes to the grace of 
God, the spirit and power of obedience. 

" We shall subjoin only, as immediately connected with this 
subject, Calvin's opinion of the corruption of human nature, 
by original sin. The following is his doctrine on this myste- 
rious point : — ' Original sin appears to be an hereditary prav- 
ity and corruption of our nature, diffused through all the parts 
of the soul, rendering us obnoxious to the divine wrath, and 
producing in us those works which the Scripture calls, works 
of the flesh. These two things therefore, should be strictly 
observed : first, that our nature, being so totally vitiated and 
depraved, we are, on account of this very corruption, consider- 
ed as convicted and justly condemned, in the sight of God ; to 
whom nothing is acceptable but righteousness, innocence, and 
purity. And this liableness to punishment, arises, not from 
the delinquency of another; for when it is said, that the sin 
of Adam renders us obnoxious to the divine judgment, it is not 
to be understood as if we, though innocent, were undeservedly 
loaded with the guilt of his sin ; but because we are all sub- 
ject to a curse, in consequence of his transgression — he is 
therefore, said to have involved us in guilt. Nevertheless, we 
derive from him, not only the punishment, but also, the pollu- 
tion, to which the punishment is justly due.' 

Strict Calvinism. — " We now proceed to exhibit an abstract 
of the same system, as arranged and matured, in the articles 
of the Synod of Dort, in reference to the five points in dispute 
with the Arminians, which forms the grand standard of strict 
Calvinism. 

" 1. Of Predestination. — As all men have sinned in Adam, 
and have become exposed to the curse and eternal death, God 



138 CHURCH OF GOD. 

would have done no injustice to anyone, if He had determined 
to leave the whole human race, under sin and the curse, and 
to condemn them on account of sin; according to those words 
of the apostle, ' air the world, is become guilty before Grod.' 

"That some, in time, have faith given them by Grod, and 
others have it not given, proceeds from His eternal decree ; 
for ' known unto Grod, are all His works from the beginning,' 
&c. According to which decree, He graciously softens the 
hearts of the elect, however hard, and He bends them to 
believe : but the non-elect, He leaves, in just judgment, to 
their own perversity and hardness. And here especially, a deep 
discrimination, at the same time, both merciful and just, a 
discrimination of men equally lost, opens itself to us ; or that 
decree of election and reprobation, which is revealed in the 
word of Grod : which, as perverse, impure, and unstable per- 
sons, do wrest to their own destruction, so it affords ineffable 
consolation, to holy and pious souls. 

" But election is the immutable purpose of Grod ; by which, 
before the foundations of the earth were laid, He chose out of 
the whole human race, fallen by their own fault, from their 
primeval integrity, into sin and destruction, according to the 
most free good pleasure of His own will, and of mere grace, a 
certain number of men, neither better nor worthier than others, 
but lying in the same misery with the rest, to salvation in 
Christ ; whom He had, even from eternity, constituted Media- 
tor and head, of all the elect, and the foundation of salvation ; 
and therefore, He decreed to give them unto Him, to be saved, 
and effectually to call and draw them into communion with 
Him, by His word and Spirit : or He decreed himself, to give 
unto them true faith, to justify, to sanctify, and at length, 
powerfully to glorify them, &c. — Eph. i. 4 to 6 ; Rom. viii. 30. 

" This same election is not made from any foreseen faith, 
obedience of faith, holiness, or any other good quality and dis- 
position, as a prerequisite cause or condition, in the man who 
should be elected, &c. He hath chosen us, (not because we 
were,) but that we might be holy, &c. — Eph. i. 4 j Rom. ix. 
11 to 13 ; Acts xiii. 48. 

" Moreover, holy Scripture doth illustrate and commend to 
us, this eternal and free grace of our election, in this more 
especially, that it doth testify all men not to be elected ; but 
that some are non-elect, or passed by, in the eternal election of 
Grod, whom truly Grod, from most free, just, irreprehensible, 
and immutable good pleasure, decreed to leave in the common 
misery, into which they had, by their own fault, cast them- 



CHURCH OF GOD. 139 

selves ; and not to bestow on them living faith, and the grace 
of conversion ; but having been left in their own ways, and 
under just judgment, at length, not only on account of their 
unbelief, but also, of all their other sins, to condemn and 
eternally punish them, to the manifestation of His own justice. 
And this is the decree of reprobation, which determines that 
God is in no wise the author of sin, (which to be thought of, 
is blasphemy,) but a tremendous, incomprehensible, just judge 
and avenger. 

"2. Of the death of Christ. — Passing over, for brevity's 
sake, what is said of the necessity of atonement, in order to 
pardon, and of Christ having offered that atonement and satisfac- 
tion, it is added : — ' This death of the Son of God, is a single 
and most perfect sacrifice and satisfaction for sins ; of infinite 
value and price, abundantly sufficient to expiate the sins of the 
whole world : but because many who are called by the Gospel, 
do not repent, nor believe in Christ, but perish in unbelief; 
this doth not arise from defect, or insufficiency of the sacrifice 
offered by Christ upon the cross, but from their own fault. 
God willed that Christ, through the blood of the cross, should, 
out of every people, tribe, nation, and language, efficaciously 
redeem all those, and those only, who were from eternity chosen 
to salvation, and given to Him, by the Father ; that He should 
confer on them the gift of faith,' &c. 

" 3. Of man's corruption, &c. — All men are conceived in 
sin, and born the children of wrath, indisposed (inepti) to all 
saving good, propense to evil, dead in sin, and the slaves of 
sin ; and without the regenerating grace of the Holy Spirit, 
they neither are willing nor able to return to God, to correct 
their depraved nature, or to dispose themselves to the correc- 
tion of it." Upon this point there is no very material differ- 
ence from Arminianism, and therefore, it need not here be 
enlarged on. 

"4. Of grace and free-vHll. — But in like manner, as by 
the fall, man does not cease to be man, endowed with intellect 
and will ; neither hath sin, which hath pervaded the whole 
human race, taken away the nature of the human species, but 
it hath depraved and spiritually stained it, so that even this 
divine grace of regeneration, does not act upon men like stocks 
and trees, nor take away the properties {proprietates) of his 
will ; or violently compel it, while unwilling ; but it spiritually 
quickens, heals, corrects, and sweetly, and at the same time, 
powerfully inclines it, so that whereas, it before was wholly 
governed by the rebellion and resistance of the flesh, now 



140 CHURCH OF GOD. 

prompt and sincere obedience of the spirit, may begin to reign, 
in which the renewal of our spiritual will, and our liberty, 
truly consist : in which manner, (or for which reason,) unless 
the admirable Author of all good, should work in us, there 
could be no hope to man of rising from the fall by that free- 
will, by which, when standing, he fell into ruin. 

u 5. On Perseverance. — God, who is rich in mercy, from 
His immutable purpose of election, does not wholly take away 
His Holy Spirit, from His own, even in lamentable falls; nor 
does He so permit them to decline, (prolabi,) that they should 
fall from the grace of adoption, and the state of justification ; 
or commit the sin unto death, or, against the Holy Spirit ; 
that, being deserted by him, they should cast themselves head- 
long into eternal destruction. So that not by their own merits 
or strength, but. by the gratuitous mercy of Grod. they obtain 
it, that they neither totally fall from faith and grace, nor 
finally continue in their falls, and perish." 

Moderate Calvinism. — " Having stated in the preceding 
articles, the sentiments of Calvin himself, and those of the 
Synod of Dort, it is proper to observe, that there are now, and 
always have been, many who embrace the Calvinistic system, 
in its leading features, who however, object to some particular 
parts, and to the strong language in which some of the propo- 
sitions are expressed. These we call Moderate Calvinists. 
They differ from Calvin, and the Synod of Dort, chiefly on two 
points — the doctrine of reprobation, and the extent of the death 
of Christ. 

" 1. Reprobation, or l predestination to death or misery as 
the end, and to sin as the means, I call,'" says D'r Edward 
Williams, "'an impure mixture with Calvinism,' as having 
no foundation, either in the real meaning of holy writ, or in 
the nature of things ; except indeed, we mean by it, what no 
one questions, a determination to punish the guilty." D'r 
Williams calls this a "mixture," because its connection with 
predestination to life, is arbitrary and forced : — u impure," 
because the supposition itself, is a foul aspersion of the divine 
character. Augustine, Calvin, Perkins, Twisse, Rutherford, 
and others, though highly valuable, and excellent men, upon 
the whole, were not free from this "impure mixture" of 
doctrine. 

" The term reprobate, is indeed scriptural, simply meaning 
to reject ; and stands in Scripture, in immediate connection 
with the sins of those who are thus rejected. Thus the pro- 



CHURCH OF GOD. 141 

phet Jeremiah, speaking of the apostate Jews, ' reprobate 
silver, shall men call them, because the Lord hath rejected 
them ; ' not however, before they had rejected Him, and turned 
aside to idols : and the apostle Paul, speaks of some ' re- 
probate concerning the faith,' i. e. who had rejected the truths 
of the Gospel ; and of others, as ' reprobate to every good 
work,' because they paid no regard to its holy precepts. 
Nor does it appear to be ever used in the Scriptures, in the 
sense of non-elected. Hence, it has been contended, and that 
very recently, that reprobation has no connection with the 
predestination of the Scriptures. 

" It must be confessed after all, that the election of some 
men (whether few or many) to everlasting life, implies the non- 
election of others, which is a point to which the mind can 
never be reconciled, but from a deep conviction, that had we 
ourselves been left to perish in our sins, (rod would have been 
just in our condemnation, and that we have no claim to dis- 
tinguishing mercy: ; It is of the Lord's mercies, that we are 
not consumed, and because His compassions fail not.' When 
viewed in this, its true light, the election of any, much more 
of so vast a multitude as shall finally be saved, ' out of every 
nation, and kindred, and tongue, and people,' appears an act of 
grace, equally wonderful and glorious, and worthy of all the 
rapturous praises ascribed for it, in the Scriptures. 

"As to reconciling the conduct of God with our view of the 
fitness of things, this is not the only case in which it seems 
impracticable, in the present world. c the depth of the 
riches, "both of the wisdom and knowledge of God. How un- 
searchable are His judgments, and His ways past finding out. 7 
In such instances, it is wise as well as pious, to be silent ; for 
' who art thou, man, that repliest against God V 

u 2. The other subject on which Moderate Calvinists differ 
with High and Strict Calvinists, relates to the nature and 
extent of Christ's death. The doctrines of atonement, and of 
justification by the imputation of Christ's righteousness, are 
clearly admitted by all who assume the name of Calvinists, 
and by many others; but there are subordinate points, on 
which they differ. Some contend that Christ not only died 
restrictively for a certain number, that is, the elect ; but that 
He underwent a certain degree of punishment, exactly in pro- 
portion to the demerit of those individuals ; insomuch, that 
had their number, or the number of their sins, been greater, He 
must have suffered still more than He actually did, for their 
redemption. This arises from their not only considering sins 



142 CHURCH OF GOD. 

as debts, (as our Lord himself teaches us,) but from carrying 
the analogy farther than the subject will allow ; for sins and 
debts, certainly will not in all points agree. As for instance, 
debts may be paid in kind, by returning that we owe, which 
never can apply to sins. Nor does it appear consistent with 
the divine dignity, to represent the covenant of grace, as a 
commercial bargain. Many Calvinists therefore, represent 
human redemption, (and they think scripturally,) as flowing 
originally from the free and sovereign mercy of God, who 
having chosen to redeem sinners to himself, gave His only- 
begotten Son to be their Redeemer, in a way honorable to the 
divine perfections, as well as abundantly sufficient to obliterate 
human guilt ; and this atonement they consider as expressly 
made, that ■ whosoever believes' in Christ, and cordially ap- 
proves this way of salvation, ' should not perish, but have ever- 
lasting life ;' its merits being fully commensurate, to the 
whole mass of human guilt. So that virtually, Christ died for 
all men, in the most unlimited sense, though those who receive 
not the atonement, can of course, derive no benefit therefrom. 
And this may be illustrated, even on the principle of a debt, 
since the offer of a friend, to give pecuniary satisfaction for a 
debt, may be rendered nugatory, by the debtor himself, refus- 
ing utterly, to accept the boon. The Gospel itself, does not 
insist upon men being saved against their will." These 
views have been supported by many Calvinistic divines, who 
were as distinguished for learning, as they were for piety. 



James Arminius* 

The next reformer was James Arminius. He was born at 
Onderwater, in Holland, in 1560. In 1582, he was sent to 
Geneva to perfect his studies, and had an opportunity of at- 
tending the lectures of the friend of Calvin, the distinguished 
Beza. "He was ordained minister at Amsterdam, in 1588. 
His ministry was much followed, and he was greatly belov- 
ed." In 1603, Arminius was called to the professorship of 
divinity, in Leyden. "In all his lectures he was attended 
by a numerous audience, who admired the strength of his 
arguments, and were astonished at the great learning he dis- 
played. Arminius was an energetic minister of the Gospel. 
His voice was firm, but moderately low ; and his conversation 
such as became a Christian. While it was pious and judi- 



CHURCH OF GOD. 143 

cious, it was intermixed with that politeness of conduct and 
elegance of manners, which delight the young, and insure 
the approbation and esteem of the aged. His enemies indeed, 
endeavored to represent him in the most disadvantageous 
light ; but his memory has been sufficiently vindicated by 
men of the greatest distinction and eminence ; and in spite of 
all the malevolence and enmity of his antagonists, truth pre- 
sents his character as highly commendable and worthy of 
imitation." 

Arminianism. 

"Arminians do not deny an election, but they deny that it 
is absolute and unconditional. They maintain, that an elec- 
tion of this kind, is inconsistent with the character of Grod ; 
that it destroys the liberty of the human will ; that it contra- 
dicts the language of Scripture, and that it tends to encourage 
a careless and licentious practice, in those by whom it is be- 
lieved. They maintain that Grod has elected those only, who 
according, not to His decree, but to His foreknowledge, and 
in the exercise of their natural powers of self-determination, 
acting under the influence of His grace, would possess that 
faith and holiness, to which salvation is annexed, in tho 
Grospel scheme. And those who are not elected, are allowed 
to perish, not because they were not elected, but merely and 
solely, in consequence of their infidelity and disobedience ; on 
account indeed, of their infidelity and disobedience, being 
foreseen by Grod, their election did not take place. 

" They hold, that Christ died for all men, in the literal and 
unrestricted sense of that phrase ; that His atonement is able, 
both from its own merit, and from the intention of Him who 
appointed it, to expiate the guilt of every individual ; that every 
individual is invited to partake of the benefits which it has 
procured ; that the grace of Grod is offered to make the will 
comply with this invitation, but that this grace may be re- 
sisted, and rendered ineffectual, by the sinner's perversity. 

" Whether true believers necessarily persevered, or whether 
they might fall from their faith, and forfeit their state of 
grace, was a question which Arminius left, in a great mea- 
sure unresolved, but which was soon determined by his fol- 
lowers, in this additional proposition — that saints may fall 
from the state of grace, in which they are placed by the 
operation of the Holy Spirit. This indeed, seems to follow as 
a corollary, from what Arminius maintained, respecting the 



144 CHURCH OF GOD. 

natural freedom and corruption of the will, and the resist- 
ibility of divine grace. 

"Arminians admit the corruption of human nature, in its 
full extent. They assert, that we are justified by faith only. 
They assert, that oui^ justification originates solely, in the 
grace of God. They assert, that the procuring and merit- 
orious cause of our justification, is the righteousness of Christ. 
Propter quam, says Arminius, Deus credentibus peccatum 
condonat, eosque pro justis reputat non aliter atque si legem 
prefecte implevissent. [For the sake of which (rod pardons 
believers, and accounts them as righteous, precisely as if they 
had obeyed His law.] They assert, in this way, that justifi- 
cation implies, not merely forgiveness of sin, but acceptance 
to everlasting happiness. Junctam habet adoptionem infilios, 
et collationem juris in hereditatem vitice eternce. [It has con- 
nected with it, adoption to sonship, and the grant of a right 
to the inheritance of eternal life.] They assert, in fine, that 
the work of sanctification, from its very commencement to its 
perfection in heaven, is carried on by the operation of the 
Holy Spirit, which is the gift of Grod, by Jesus Christ. So 
sound indeed, are the Arminians, with respect to the doctrine 
of justification, a doctrine so important and essential in the 
opinion of Luther, that he scrupled not to call it, articulus 
ecclesice stantis vel cadentis ; [the article with which the 
Church stands or falls ;] that Calvinists themselves do not 
question their orthodoxy. It is certain, that Arminius de- 
clared his willingness to subscribe, to every thing that Calvin 
had written, on that leading subject of Christianity, in the 
third book of his Institutes ; and with this declaration, the 
tenor of his writings invariably corresponds. 

" The tenets of Arminians, may be comprised in the follow- 
ing five articles, relating to predestination, universal redemp- 
tion, the corruption of man, conversion, and perseverance : 

" 1. That Grod, from all eternity, determined to bestow 
salvation on those whom He foresaw would persevere unto 
the end, in their faith in Christ Jesus ; and to inflict everlast- 
ing punishment on those who should continue in their un- 
belief, and resist unto the end, His divine succors ; so that 
election was conditional, and reprobation in like manner, the 
result of foreseen infidelity and persevering wickedness. 

"2. That Jesus Christ by His sufferings and death, made 
an atonement for the sins of all mankind in general, and of 
every individual in particular ; that however, none but those 
who believe in Him, can be partakers of the divine benefits. 



CHURCH OF GOD. 145 

" 3. That true faith cannot proceed from the exercise of 
our natural faculties and powers, nor from the force and ope- 
ration of free-will ; since man, in consequence of his natural 
corruption, is incapable of either thinking or doing any good 
thing ; and that therefore, it is necessary, in order to his sal- 
vation, that he be regenerated and renewed by the operation 
of the Holy Ghost, which is the gift of God, through Jesus 
Christ.' 

" 4. That this divine grace, or energy of the Holy Ghost, 
begins and perfects, every thing that can be called good in 
man, and consequently, all good works, are to be attributed 
to God alone ; that nevertheless, this grace is offered to all, 
and does not force men to act against their inclinations, but 
may be resisted and rendered ineffectual, by the perverse 
wills of impenitent sinners. 

" 5. That God gives to the truly faithful, who are regene- 
rated by His grace, the means of preserving themselves, in 
this state ; and though the first Arminians made some doubt, 
with respect to the closing of this article, their followers uni- 
formly maintain, that the regenerate may lose true faith, for- 
feit their state of grace, and die in their sins." 



Church of England and Protestant Episcopal Church of the 
United States. 

The Church of England, is established by law, in England 
and Ireland, where it forms a part of the common law of the 
land, or constitution of the country. 

" The acknowledged standards of the faith and doctrines of 
this Church are, after the Scriptures, the Book of Homilies 
and the Thirty-nine Articles. Her liturgy is also doctrinal, as 
well as devotional. Her homilies were composed by Cranmer, 
Latimer, and Ridley, men of unexceptionable learning and 
orthodoxy ; or, according to others, the first book was written 
principally, by Cranmer, and the second by Jewell. They were 
appointed to be read in churches, at the beginning of the re- 
formation, when, by reason of the scarcity of learned divines, 
few ministers were found who could safely be trusted to deliver 
their own compositions. 

" The first draught of the Articles, was composed by arch- 
bishop Cranmer, assisted by bishop Ridley, in the year 1551 j, 
and after, being corrected by the other bishops, and approved 
10 



146 CHURCH OF GOD. 

by the convocation, they were published in Latin and English, 
in 1553, and amounted to forty-two in number. In 1562, 
they were revised and corrected. Being then reduced to 
thirty-nine, they were drawn up in Latin only; but in 1571, 
they were subscribed by the members of the two houses of 
convocation, both in Latin and English ; and therefore, the 
Latin and English copies are to be considered as equally au- 
thentic. 

" It has been generally held by most, if not all Oalvinists, 
both in and out of the Church, that the doctrinal parts of the 
Articles are Calvinistic. This opinion however, has been 
warmly controverted. It is no doubt, nearer the truth, to 
conclude that the Articles are framed with comprehensive lati- 
tude ; and that neither Calvinism nor Arminianism was in- 
tended to be exclusively established. In this view, such liberal 
sentiments as the following, from the Apology of the Church 
of England, in 1732, are not of uncommon occurrence : ' This 
I know, I am myself an Anti-Calvinian ; and yet, were I to 
compile articles for the Church, I would abhor the thoughts of 
forming them so fully according to my own scheme of thinking, 
or of descending so minutely into all the particular branches 
of it, that none but Arminians should be able to subscribe, or 
that the Church should lose the credit and service of such 
valuable men as the Abbots, Davenant, Usher, and other Cal- 
vinists, undoubtedly were. And since our reformers were men 
of temper and moderation, it seems but justice, I am sure it 
is but reasonable, to think they intended such a latitude as I 
contend for, so that both parties, the followers of Arminius as 
well as of Calvin, might subscribe.' In a subsequent page 
however, the same author says, ? But what, if there was not 
so entire a harmony among the compilers or imposers, as was 
before supposed ? What if several of them were Anti-Calvin- 
ian ? This will incline the balance still more in our favor, 
and enlarge the probability of the articles being drawn up in a 
moderate, indefinite way. The divines who fled for refuge, in 
queen Mary's reign, to G-eneva, Zurich, and other places, beyond 
sea, (where, by conceiving a great veneration for Calvin, they 
were mightily changed in their sentiments and ways of think- 
ing,) began to propagate his notions soon after their return, in 
the next reign : and this seems to have been the prime occa- v 
sion of Calvinism taking any considerable root, in this king- 
dom. In King Edward's time, it doth not appear to have 
prevailed, except among a few " Grospelers," and how they 
were reflected on by bishops Latimer and Hooper, has been 



CHURCH OF GOD. 147 

already observed. When the articles were formed, in 1552, I 
do not find that any deference was paid to Calvin's judgment 
or authority : instead of that, the assistance he offered, was to 
his no little grief and dissatisfaction refused.' 

" Next to the Scriptures and the doctrine of the primitive 
Church, the compilers had an eye to the Augustan Confession, 
as appears from the identity of many of the articles ; to the 
writings of Melancthon, whose assistance they desired, and 
whom king Edward invited over hither ; and the Necessary 
Doctrine and Erudition for any Christian Man. This last 
book was published by king Henry's authority, in 1543; and 
because it then had the approbation of most of those who 
compiled the Articles, nine years afterward, it will be of con- 
sequence to see how it stands affected toward Calvinism. It 
teaches the cardinal point of universal redemption, in several 
places ; which strikes directly at the root of the Calvinian 
System ; and, as Dr. Whitby expresses it, ' draws all the rest 
after it, on which side soever the truth lies.' " 

Protestant Episcopal Church. 

" This Church derives its origin from the Church of England, 
to which it is ' indebted, under Grod,' to borrow the language 
of the preface to the book of Common Prayer, ' for a long con- 
tinuance of nursing care and protection.' It agrees with that 
Church in doctrine ; and its ritual and formularies, with some 
not very essential variations, which were introduced after the 
American revolution, are the same. It is not, however, like 
the parent Church, in any way connected with the state, nor 
do its bishops enjoy any civil power, immunities, or emolu- 
ments, by virtue of their office. 

" The different episcopal parishes throughout the United 
States, are united by a constitution, which provides for a gene- 
ral convention of the Church, once in three years, at some 
place previously determined, in which the Church in each state 
or diocese is represented by lay and clerical delegates, chosen by 
the state convention. The bishops of the Church form a sepa- 
rate house. The Church is governed by canons framed by 
this assembly, and which regulate the election of bishops, &c. 

" The thirty-nine Articles are not signed by those who are 
admitted to orders, as in the Church of England, but candi- 
dates are required to subscribe the following declaration : — ' I 
do believe the Holy Scriptures of the Old and New Testament, 
to be the word of God, and to contain all things necessary to* 



148 CHURCH OF GOD. 

salvation ; and I do solemnly engage to conform to the doc- 
trines and worship of the Protestant Episcopal Church in these 
United States.' These doctrines, however, are understood to 
be contained in the articles of religion, which are printed with 
the book of Common Prayer, and implied in the liturgy of the 
Church. 

"Prejudices have prevailed against the Episcopal Church, 
and probably still exist in the minds of some, from an impres- 
sion that episcopacy is not congenial with republican forms of 
government and the civil institutions of our country. How 
erroneous this opinion is, may partly appear from what has 
been said relative to its organization, which is founded on the 
representative principle, and is strikingly analogous to the 
form of government of the United States. ' In the permanent 
official stations of the bishops and clergy, in their legislative 
bodies, our own Church,' says bishop Hobart, ' resembles all 
other religious communities, whose clergy also, are permanent 
legislators. But in some respects, she is more conformed than 
they are, to the organization of our civil governments. Of 
these it is a characteristic, that legislative power is divided 
between two branches. And it is a pecular characteristic of our 
own Church, that her legislative power is thus divided. Again, 
a single responsible executive, characterizes our civil constitu- 
tions. The same feature marks our own Church in the single 
episcopal executive in each diocese, chosen in the first instance, 
by the clergy and representatives of the laity. Nor are these 
the only points in which the bishop of our Church, may feel 
pleasure in asserting the free and republican constitution of 
our government ; for in our ecclesiastical judicatories, the 
representatives of the laity, possess strict co-ordinate authority 
— the power of voting as a separate body, and of annulling, 
by a majority of votes, the acts of the bishops and clergy.' 

" The prejudices which have existed against this Church 
however, appear to be gradually diminishing, and its beautiful 
and impressive liturgy — and venerable usages, to be better 
understood, and more correctly appreciated, than in former 
years." 



John Wesley. 

The next and last reformer to whom we shall allude, was 
John Wesley. " M'r Wesley was born at Epworth, in Lin- 
colnshire, in 1703. He was educated at the Charterhouse, 



CHURCH OF GOD. 149 

where for his quietness, regularity and application, he became 
a favorite with D'r Walker, the principal. At the age of seven- 
teen, he was removed from the Charterhouse to Christ-church, 
Oxford. At college he continued his studies with great dili- 
gence, and was remarkable for his attainments, and especially 
for his skill in logic. He was ordained in 1725, by D'r Potter, 
then bishop of Oxford. In the ensuing spring he offered him- 
self for a fellowship in Lincoln college. The strictness of his 
religious principles became the subject of satire, and his oppo- 
sers hoped to prevent his success by making him ridiculous ; 
notwithstanding this kind of opposition, he succeeded and was 
elected fellow in 1726. 

"At college M'r Wesley not only prosecuted his studies with 
indefatigable energy, but prevailed upon two or three undergra- 
duates, whose principles and inclinations agreed with his own, 
to form an association, not so much for the purpose of study, 
as for religious improvement. To carry this into effect, they 
lived by rule, and held meetings for devotional purposes. This 
in process of time, drew on them the observation of their fellow- 
students, and excited their ridicule ; and finally issued in their 
obtaining the name of Methodists. 

" In 1735, John and Charles Wesley, in company with Gen. 
Oglethorpe, the founder of the colony, embarked for Georgia, 
On their arrival at the Savannah, the brothers separated, 
Charles went to Frederica; John to Savannah, where he re- 
mained as the preacher of the colony. His ministry was 
pleasing ; the people crowded to hear him, and the congrega- 
tion, which was at first very gay, dressed plainly, in conformity 
with his desires. These favorable appearances would probably 
have increased, had M'r Wesley been less attached to rigid dis- 
cipline ; but his extraordinary exactness in this respect, brought 
upon him a train of disagreeable consequences, which resulted 
in his return to England. 

" M'r Wesley, on his return to London, became intimate 
with the Moravians, particularly with Peter Boehler, and by 
him, ' in the hands of the great God,' says M'r Wesley, ' I was 
clearly convinced of unbelief ; of the want of that faith whereby 
alone, we are saved.' A scruple immediately oocurred to him, 
whether he ought not to leave off preaching ; for how could he 
preach to others, who had not faith himself? Boehler was con- 
sulted, whether he should leave it off, and answered, 'By no 
means.' ' But what can I preach V said M'r Wesley : Boehler 
replied, 'Preach faith till you have it ; and then, because you 
have it, you will preach faith,' Accordingly he began to 



150 CHURCH OF GOD. 

preach this doctrine, though, he says, his soul started back 
from the work. This was his state, until "Wednesday, May 24, 
1738. On the evening of that day, he went, very unwillingly, 
to a society in A_ldersgate street, where one of the assembly 
was reading Luther's preface to the Epistle to the Romans. 
What occurred may best be given in his own words. 'About 
a quarter before nine, while he was describing the change 
which Grod works in the heart, through faith in Christ, I felt 
my heart strangely warmed. I felt, I did trust in Christ, Christ 
alone, for salvation ; and an assurance was given to me, that 
he had taken away my sins, even mine, and saved me from the 
law of sin and death.' From this time M'r Wesley commenced 
a course of evangelical labors, (emphatically to the poor,) 
which continued to increase in interest and importance to the 
close of his life." 

With regard to Methodism in the United States, Watson 
says : " Methodism having begun to make some progress in 
America, in consequence of the emigration of some of the 
members of the Society from England and Ireland, M'r 
Wesley inquired of the preachers, at the Conference of 1769, 
whether any of them would embark in that service. Mess'rs. 
Boardman and Pilmoor, two excellent men, of good gifts, 
volunteered their services, and were sent to take the charge of 
the societies. From this time the work spread with great 
rapidity ; more than twenty preachers had devoted themselves 
to it previous to the war of independence ; and societies were 
raised up in Maryland, Virginia, New York, Pennsylvania," 
and other colonies. 

Speaking of the preachers sent by M'r Wesley to America, 
our author says : " The American preachers, like those in 
England, were at first restrained by M'r Wesley from adminis- 
tering either of the sacraments ; but when, through the war, 
and the acquisition of independence by the States, most of the 
clergy of the Church of England had left the country, neither 
the children of the members of the Methodist societies could be 
baptized, nor the Lord's supper administered among them, 
without a change of the original plan." "Accordingly, in 
September, 1784, M'r Wesley ' appointed D'r Coke and M'r 
Francis Asbury to be joint Superintendents over our brethren 
in North America, as also, Richard Whatcoat and Thomas 
Vasey, to act as elders among them, by baptizing and adminis- 
tering the Lord's Supper.' " 



CHURCH OF GOD. 151 

The life of the holy man of whom we here write, closed in 
calmness and strong faith, on the 2d day of March, 1791. 
"Watson speaks of the dying scene thus : "A little after, a 
person coming in, he strove to speak, but could not. Finding 
they could not understand him, he paused a little, and then, 
with all the remaining strength he had, cried out, The best of 
all is, God is with us ; and soon after, lifting up his dying 
arm in token of victory ; and raising his feeble voice with a 
holy triumph, not to be expressed, he again repeated the heart- 
reviving words, The best of all is, God is with us." These 
inspiring words thrill with emotion the heart of every member 
of the large and rapidly increasing connection, which traces 
its origin to the labors of this distinguished man-of-God ; upon 
whose name, present and coming millions shall pour their 
blessings to the last. 

Organization of the Methodist Episcopal Church. 

Arrangements having been made by which the Methodist 
societies in America became disconnected with any ecclesi- 
astical jurisdiction whatever, " On the 25th day of Decem- 
ber, 1784, the preachers, amounting in number to sixty-one, 
were assembled for conference, in the city of Baltimore, 
at which time the Methodist Episcopal Church was duly 
organized. Agreeably to the instructions received from M'r 
Wesley, M'r Asbury, who was unanimously elected by the 
suffrages of his brethren, was first ordained deacon, then elder, 
afterwards superintendent, (or bishop,) by D'r Coke, with the 
assistance of the preachers present. At the same Conference, 
twelve of the preachers were elected and ordained elders, and 
sent forth, like the apostles, to preach the word of God, and 
to administer the holy sacraments." Then the teachings of the 
present dispensation were fully established — the reformation 
was complete. 

The agents by whom G-od accomplished these great results, 
were, as we see, two Catholics, (originally,) and two Protes- 
tants, with their coadjutors. " the depth of the riches, both 
of the wisdom and knowledge of G-od ! How unsearchable 
are His judgments, and His ways past finding out!" 

Methodism. 

" Methodists maintain the total fall of man in Adam, and 
his utter inability to recover himself, or take one step toward 



152 CHURCH OF GOD. 

his recovery, without the grace of God preventing him, 
that he may have a good will, and working with him when he 
has that good will. They assert that ' Christ, by the grace 
of God, tasted death for every man. 5 This grace they call 
free, as extending itself freely to all. They say that 'Christ 
is the Savior of all men, especially of them that believe,' 
and that, consequently, they are authorized to offer salvation 
to all, and to 'preach the gospel to every creature.' They 
hold justification by faith : 'Justification,' says M'r Wesley, 
* sometimes means our acquittal at the last day, Matt. xii. 37 ; 
but this is altogether out of the present question ; for that 
justification whereof our Articles and Homilies speak, (the 
Articles and Homilies of the Church of England,) signifies 
present forgiveness, pardon of sins, and consequently, accept- 
ance with Grod, who therein declares His righteousness, or 
justice, and mercy, by or for the remission of sins that are 
past, Rom. iii. 25, saying, "I will be merciful to thy un- 
righteousness, and thine iniquities I will remember no more." 
I believe the condition of this is faith, Rom. iv. 5, &c. I 
mean, not only that without faith, we cannot be justified, but 
also, that as soon as any one has true faith, in that moment he 
is justified. Faith in general, is a divine supernatural evi- 
dence, or conviction, of things not seen, not discoverable by 
our bodily senses, as being either past, future, or spiritual. 
Justifying faith implies, not only a divine evidence, or convic- 
tion, that ' Grod was in Christ, reconciling the world unto him- 
self,' but a full reliance on the merits of His death, a sure 
confidence that Christ died for my sins ; that he loved m.e and 
gave himself for me ; and the moment a penitent sinner 
believes this, Grod pardons and absolves him.' This faith, M'r 
Wesley affirms, 'is the gift of God. No man is able to 
work it in himself. It is a work of Omnipotence. It requires 
no less power thus to quicken a dead soul, than to raise a 
body that lies in the grave. It is a new creation ; and none 
can create a soul anew, but He who first created the heavens 
and the earth. It is the free gift of God, which he bestows 
not on those who are worthy of His favor, not on such as are 
previously holy, and so Jit to be crowned with all the blessings 
of his goodness ; but on the ungodly and unholy ; on those 
who till that hour, were fit only for everlasting destruction ; 
those in whom is no good thing, and whose only plea was, 
" God be merciful to me a sinner !" No merit, no goodness in 
man, precedes the forgiving love of God. His pardoning 
mercy supposes nothing in us but a sense of mere sin and 



CHURCH OF GOD. 153 

misery ; and to all who see and feel and own their wants, and 
their utter inability to remove them, God freely gives faith for 
the sake of Him in whom He is always well pleased. Good 
works follow this faith, Luke iv. 43, but cannot go before it ; 
much less can sanctification, which implies a continued course 
of good works springing from a holiness of heart.' 

"As to repentance, M'r W. insisted that it is conviction of 
sin, and that repentance and works meet for repentance, go 
before justifying faith ; but he held, with the Church of Eng- 
land, that all works, before justification, had i the nature of 
sin ;' and that, as they had no root in the love of G-od, which 
can only arise from a persuasion of His being reconciled to us, 
they could not constitute a moral worthiness preparatory to 
pardon. That true repentance springs from the grace of G-od, 
is most certain ; but whatever fruits it may bring forth, it 
changes not man's relation to God ; he is a sinner, and is 
justified as such ; ' for it is not a saint, but a sinner that is 
forgiven, and under the notion of a sinner.' God justifieth 
the ungodly, not the godly. Repentance, according to his 
statement, is necessary to true faith ; but faith alone is the 
direct and immediate instrument to pardon. 

" Methodists hold that it is the Holy Spirit that first quick- 
ens the soul, dead in trespasses and sins, to spiritual life ; it is 
by Him we are ' born again,' and made new creatures : He is 
the living root of all the Christian graces, which are therefore, 
called ' the fruits' of the Spirit ; and by Him, all true Chris- 
tians are aided in the ' infirmities' and afflictions, of this present 
life. Eminently, He is promised to* the disciples as 'the 
Comforter,' which is more fully explained by S't Paul, by the 
phrase, ' the Spirit of adoption ;' so that it is through Him that 
we receive a direct inward testimony to our spiritual forgive- 
ness and acceptance through Christ, and are filled with peace 
and consolation ; this they term the Witness of the Spirit. 

u Methodists maintain also, that by virtue of the blood of 
Jesus Christ, and the operations of the Holy Spirit, it is their 
privilege to arrive at that maturity in grace, and participation 
of the divine nature, which excludes sin from the heart, and 
fills it with perfect love to God and man. This they denomi- 
nate Christian perfection. On this doctrine M'r Wesley 
observes, ■ Christian perfection does not imply an exemption 
from ignorance or mistake, infirmities or temptations ; but it 
implies the being so crucified with Christ, as to be able to 
testify, " Hive not, but Christ liveth in me," and "hath puri- 
fied their hearts by faith." ' Again : ' To explain myself a little 



154 CHURCH OF GOD. 

farther on this head : 1. Not only sin, properly so called, that 
is, a voluntary transgression of a known law ; but sin, im- 
properly so called, that is, an involuntary transgression of a 
divine law, known or unknown, needs the atoning blood. 
2. I believe there is no such perfection, in this life, as excludes 
these involuntary transgressions, which I apprehend to be 
naturally consequent on the ignorance and mistakes, insepara- 
ble from mortality. 3. Therefore, sinless perfection, is a phrase 
I never use, lest I should seem to contradict myself. 4. I 
believe a person filled with the love of God, is still liable to 
these involuntary transgressions. 5. Such transgressions, you 
may call sins, if you please : I do not, for the reasons above 
mentioned." 

Methodists also teach the doctrine of Final Apostasy. 



UNITY OF THE CHURCH. 

The term Church has generally, three different significa- 
tions : " 1. It denotes an assembly met upon business, whether 
spiritual or temporal. 2. It denotes the collective body of 
Christians ; or all those over the face of the earth, who profess 
to believe in Christ, and acknowledge Him to be the Savior of 
mankind. 3. It denotes the whole body of Grod's true people, 
in every period of time :" it is in this latter sense that we here 
use the term. • 

It has been remarked by D'r John Owen, "that sin having 
entered into the world, Grod was pleased to found His Church, 
(the catholic, or universal Church,) in the promise of the 
Messiah, given to Adam — ' The seed of the woman shall bruise 
the serpent's head.' That this promise contained in it, some- 
thing of the nature of a covenant, including the grace which 
Grod designed to show to sinners, in the Messiah, and the 
obedience which He required from them ; and that consequent- 
ly, from its first promulgation, that promise became the sole 
foundation of the Church, and of the whole worship of Grod 
therein. Prior to the days of Abraham, this Church, though 
scattered up and down the world, and subject to many changes 
in its worship, through the addition of new revelations, was 
still, but one and the same, because founded in the same cove- 
nant, and interested thereby, in the same benefits, or privileges, 
that Grod had granted, or would at any time grant. In pro- 



CHURCH OF GOD. 155 

cess of time, Grod was pleased to restrict His Church, so far as 
visible acknowledgment went, in a great measure, to the seed 
of Abraham. With Abraham He renewed His covenant, 
requiring that he should ' walk before Him, and be perfect.' 
He also, constituted him the Father of the Faithful, or of all 
them that believe, and the Heir of the World : so that, since 
the days of Abraham, the Church has in every age, been 
founded upon the covenant made with him, and on the work 
of redemption which was to be performed, according to that 
covenant. Now, wheresoever this covenant, made with Abra- 
ham, is, and with whomsoever it is established, with them is 
the Church of Grod, and to them, all the promises and privi- 
leges of the Church, really belong. Hence, we may learn, 
that at the coming of the Messiah, there was not one Church 
taken away and another set up in its room, but the Church 
continued the same, in those that were the children of Abraham, 
according to the faith. 

" It is common to speak of the Patriarchal, the Hebrew, the 
Christian, the Catholic and the Protestant Church ; and again, 
of the Presbyterian, the Baptist, the Methodist Church, &c, as 
though they were totally different Churches, but that is not a 
correct view of the matter ; the Christian Church is the very 
same that existed before the appearance of the Messiah ; having 
the same faith with it, and interested in the same covenant. 
Great alterations indeed, (and they were all necessary,) were 
made in the outward state and condition of the Church, by the 
Messiah. The temporal privileges of the Hebrews, in their sep- 
aration from other nations, to give birth to the Messiah (and to 
receive the Oracles,) then ceased, and with them also, their 
claim on that account, to be the children of Abraham. The form 
and ceremonies of worship suited to that state of things, gradu- 
ally terminated. New forms and ceremonies of worship, were 
appointed, suitable to the new light and grace, which were 
then bestowed upon the Church. The Grentiles came into the 
faith of Abraham, along with the Hebrews, being made joint 
partakers with them, in his blessing. But none of these things, 
nor the whole collectively, did make such an alteration in the 
Church, but that it was still one and the same. The olive tree 
was still the same, only some branches, through unbelief, were 
broken off, and others, through faith, grafted into it. The 
Hebrews fell and the Grentiles came in their room. And this 
may enable us to determine the difference between Hebrews 
and Christians, relative to the Old Testament promises — they 
are all made to the Church; no individual has any interest in 



156 CHURCH OF GOD. 

tliem ; except by virtue of his membership with the Church. 
The Church is, and always was, one and the same. The 
Hebrews assert that the Church is with them, because they 
are the children of Abraham, according to the flesh. Chris- 
tians reply, that their privilege on that ground, was of another 
nature, and ended with the coming of the Messiah : that 
the Church of Grod, unto whom all the promises belong, are 
only those who are heirs of the faith of Abraham, believing 
as he did ; and consequently, interested in his covenant." 

If all believers would cease their uncharitable strifes, and 
practice the teachings contained in the following quotation ; 
" I therefore, the prisoner of the Lord, beseech you, that ye 
walk worthy of the vocation wherewith ye are called, with 
all lowliness and meekness ; with long-suffering ; forbearing 
one another in love ; endeavoring to keep the unity of the 
Spirit, in the bond of peace. There is one body and one spirit, 
even as ye are called, in one hope of your calling ; one Lord, 
one faith, one baptism. One Grod and Father of all, who 
is above all, and through all, and in you all;" the religion of 
the Bible would become the blessing to the world that its 
Author intended it should be. 



CHAPTER IV. 



THE MINISTRY. 
DISPENSATION OF THE FATHER. 



SECTION I. 
P R I E S T , &c. 

God, in unfolding to man the plan of salvation, has been 
pleased to do it in parts, at different times, and under different 
circumstances, as man was prepared to receive it ; hence, the 
precepts of the plan were made known, under the dispensation 
of the Father ; their amplification, under the dispensation of 
the Son, and their spiritualization , under the dispensation of 
the Holy Ghost. 

As the revelations have been made, ministers have been 
called and qualified, for the purpose of teaching the doctrines 
and conducting the worship : hence, priests, under the dispen- 
sation of the Father — the college of apostles and their associ- 
ates, the seventy, under the dispensation of the Son ; and 
preachers, under the dispensation of the Holy Ghost. 

It will be observed, that the ministers of a preceding dis- 
pensation, were seldom employed, (and when they were, to a 
very limited extent,) in a succeeding dispensation ; hence, Peter 
preached once, and then under very controling circumstances, to 
the Gentiles ; and that caused him much trouble with " those 
of the circumcision." In truth, the peculiarities of one dis- 
pensation, unfitted its ministers, for the duties of another. 

Priest. — That there were ministers of religion from Adam to the con- 
secration of Aaron, the Bible abundantly shows ; but our purpose, at 
present, does not require us to go farther back than Aaron. " Moses 
having ascended the mount to receive the law from God, Aaron, his 
sons and seventy elders, followed him ; not indeed, to' the summit, but 
'afar off,' 'and they saw the God of Israel,' that is, the glory in 
which He appeared, ' as it were the paved work of a sapphire stone, 



158 THE MINISTRY. 

and as it were the body of heaven, for clearness' — a clear and dazzling 
azure, a pure, unmingled splendor, lihe that of the heavens. ' And 
upon the nobles of Israel, Aaron, his sons and the seventy elders, He 
laid not His hand' — they were not destroyed by a sight which must have 
overwhelmed the weakness of mortal men, had they not been strength- 
ened to bear it ; ' And they did eat and drink' — they joyfully and 
devoutly feasted, before the Lord, as a religious act, upon the sacrifices 
they offered. After this they departed, and Moses remained with God, 
on the very summit of the mount, forty days. 

"After the tabernacle was built, Moses consecrated Aaron ' to the 
high-priesthood, with the holy oil, and invested him with priestly robes 
— his garments 'of glory and beauty.' Aaron had four sons, to wit: 
Nadab and Abihu, Eleazar and Ithamar. The two first were killed by 
fire from heaven, as a punishment for presuming to offer incen.se with 
strange fire in their censers. From the two others, the succession of 
high-priests was continued in Israel. The priesthood being established 
in Aaron and his family, the nature of this office among the Israelites, 
and the distinction between the high-priest and the other priests, 
require to be pointed out. 

"After the Lord had chosen the family of Aaron, and annexed the 
priesthood to that line, then the right of sacrificing to God was reserved 
to that family only. The high- priesthood was confined to the first-born, 
in succession, and the rest of his posterity were priests, simply so called, 
or priests of the second order. Both in the high- priest and second, or 
inferior priests, two things deserve notice — their consecration and their 
office. In some things they differed, and in others agreed. In their 
consecration, they differed thus : — the high-priest had the' chrism, or 
sacred ointment, poured upon his head, so as to run down to his beard 
and the skirts of his garment. But the second priests were only 
sprinkled with this oil, mixed with the blood of the sacrifice. They 
differed, also, in their robes, which were a necessary adjunct to their 
consecration. The high -priest wore, at the ordinary times of his minis- 
tration in the temple, eight garments — linen drawers ; a coat of fine 
linen, close to his skin ; an embroidered girdle, of fine linen, blue and 
scarlet, to surround the coat ; a robe all of blue, with seventy-two bells 
and as many embroidered pomegranates, upon the skirts of it ; this was 
put over the coat and girdle ; an ephod of gold and of blue, purple, 
scarlet and fine linen, curiously wrought, on the shoulders of which 
were two stones, engraved wiih the names of the twelve tribes ; this 
was put over the robe and girt with a curious girdle of the same ; a 
breastplate about a span square, wrought with gold, blue, purple, scar- 
let and fine linen, and fastened upon the ephod by golden chains and 
rings ; in this breastplate were placed the urirn and thummim, also 
twelve several stones, containing the names of the twelve tribes ; a 
miter of fine linen, sixteen cubits long, to wrap round his head; and 
lastly, a plate of gold, or holy crown, two fingers' broad, whereon was 
engraved, 'Holiness to the Lord;' this was tied with blue lace, upon 
the front of the miter. Beside these garments, which he wore in his 
ordinary ministration, there were four others which he wore only upon 



; THE MINISTRY. 159 

extraordinary occasions, viz : on the day of expiation, when he went into 
the holy-of holies, which was once a year. These were : Hnen drawers; 
a linen coat ; a linen girdle ; a linen miter, all white. But the inferior 
priests had only four garments : linen drawers ; a linen coat ; a linen 
girdle; and a linen bonnet. The priest and high-priest differed also in 
their marriage restrictions ; for the high priest might not marry a 
widow, nor a divorced woman, nor a harlot, but a virgin only ; where- 
as, the other priests might lawfully marry a widow. 

" In the following particulars the high-priest and inferior priests 
agreed in their consecration : — both were to be void of bodily blemish ; 
both were to be presented to the Lord at the door of the tabernacle ; 
both were to be washed with water ; both were to be consecrated by 
offering up certain sacrifices ; both were to have the blood of a ram put 
upon the tip of the right ear, the thumb of the right hand, and the 
great toe of the right foot. 

" In the discharge of their offices, the high-priest differed from the 
other priests in these particulars: the high-priest only, and that but 
once a year, might enter into the holy-of holies — the high-priest might 
not mourn for his nearest relations, by uncovering his head, or tearing 
any part of his garment, except the skirt ; whereas, the priest was 
allowed to mourn for these six — father, mother, son, daughter, brother, 
and sister, if she had no husband ; but they agreed in these respects : 
they both burnt incense and offered sacrifices; they both sounded the 
trumpet, either as an alarm in war, or to assemble the people and their 
rulers ; they both slew the sacrifices ; both instructed the people, and 
both judged of leprosy. For the more orderly performance of these 
offices, the high-priest had his sagan, who, in case of the high-priest's 
pollution, performed his duty." 

Consecration. — "Aaron, the high-priest, was set apart to his office 
by the same ceremonies with which his sons, the priests, were, with this 
exception, that the former was clothed in his robes, and the sacred oil 
was poured upon his head. The other ceremonies were as follows : — - 
the priests, all of them, with their bodies washed, and clad in their 
appropriate dress, assembled before the altar, where a bullock, two 
rams, unleavened bread, and wafers of two kinds, in baskets, were in 
readiness. When they had placed their hands upon the head of the 
bullock, he was slain by Moses, as a sin-offering. He touched the horns 
of the altar with the blood, poured the remainder of it round its base, 
and placed the parts which were to compose the sacrifice on its top. 
The remaining parts of the animal were all burned without the camp. 
They, in like manner, placed their hands on the head of one of the 
rams, which was also slain by Moses, for a whole burnt-offering, the 
blood was sprinkled around the altar, and the parts of the ram were 
separated and burned upon it. The other ram, when the priests had 
laid their hands upon him, was likewise slain by Moses, for the sacrifice 
of consecration. He touched, with the blood, the tip of the right ear 
of the priests, and the thumb of the right hand, and the great toe of 
the right foot. The rest of the blood he sprinkled, in p-irt, upon the 



160 THE MINISTRY. 

bottom of the altar, and a part he mingled with, the consecrated oil, 
and sprinkled on the priests and their garments. He anointed the 
high- priest, by pouring a profution of oil upon his bead; whence, he is 
called the anointed. Certain parts of the sacrifice, namely, the fat, the 
kidneys, the haunches, the caul above the liver, and the right shoulder ; 
also, one cake of unleavened bread, a cake of oiled bread, and a wafer, 
were placed by Moses upon the hands of the priests, that they might 
offer them to God. This ceremony was called 'filling the hands,' 
expressions which accordingly, in a number of passages, mean the same 
as consecrating. AH the parts which have been mentioned as being 
placed in the hands of the priests, were at last burned upon the altar. 
This ceremony, which continued for eight days, forever separated the 
priests from all the other Israelites, not excepting the Levites; so that 
there was subsequently no need of any farther consecration, neither for 
themselves, nor their posterity." 

Levite. — " Under this name may be comprised all the descendants 
of Levi ; but it principally denotes those who were employed in the 
lowest ministries of the temple, by which they were distinguished from 
the priests, who, being descended from Aaron, were likewise of the race 
of Levi by Kohath, but were employed in higher offices. God chose 
the Levites, instead of the first-born of Israel, for the service of his 
tabernacle and temple^ They obeyed the priests, in the ministrations 
of the temple, and brought to them wood, water, and other things 
necessary for the sacrifices. They sung and played on instruments, in 
the tempie, &c; they studied the law, and were the ordinary judges 
of the country, but subordinate to the priests. While the Levites were 
actually employed in the temple, they were subsisted out of the pro- 
visions in store there, and out of the daily offerings there made ; and if 
any Levite quitted the place of his abode, to serve the temple, even out 
of the time of his half-yearly, or weekly waiting, he was received there, 
kept and provided for, in like manner as his other brethren, who were 
regularly in waiting. The consecration of Levites was without much 
ceremony — they wore no particular habit, to distinguish them from the 
other Israelites, and God ordained nothing particular for their mourn- 
ing." 

Scribe. — " The scribes are mentioned very early in the sacred history, 
and many authors suppose that they were of two descriptions, the one 
ecclesiastical, the other civil. It is said, ' Out of Zion come they that 
handle the pen of the writer;' and the rabbins state, that the scribes 
were chiefly, of the tribe of Simeon ; but it is thought that only those 
of the tribe of Levi, were allowed to transcribe the Holy Scriptures. 
These soibes are very frequently called wise men, and counsellors; 
and those of them who were remarkable for writing well, were held in 
great esteem. In the reign of David, Seraiah ; in the reign of Hezekiah, 
IShebna; and in the reign of Josiah, Shaphan, are called scribes, and 
are ranked with the chief officers of the kingdom ; and Elishama the 
scribe, in the reign of Jehoiakim, is mentioned among the princes. We 



THE MINISTRY. 161 

read also, of the 'Piincipal Scribe of the Host,' or army; and it is 
probable that there were scribes in other departments of the state. 
Previous to the Babylonian captivity, the word scribe seems to have 
been applied to any person who was concerned in writing, in the same 
manner as the word secretary is with us. The civil scribes are not 
mentioned in the New Testament. 

*' It appears that the office of the ecclesiastical scribes, if this distinc- 
tion be allowed, was originally confined to writing copies of the law, as 
their name imports ; but the knowledge thus necessarily acquired, soon 
led them to become instructors of the people, in the written law, which 
it is believed, they publicly read. Baruch was an amanuensis or scribe 
to Jeremiah ; and Ezra is called 'a ready scribe ' in the law of Moses, 
having prepared his heart to seek the law of the Lord, and to do it, 
and to teach in Israel, statutes and judgments ; but there is no mention 
of the scribes being formed into a distinct body of men, till after the 
cessation of prophecy. When, however, there were no inspired teach- 
ers in Israel, no divine oracle in the temple, the scribes presumed to 
interpret, expound, and comment upon the law and the prophets, in the 
schools and in the synagogues. Hence arose those numberless glosses, 
and interpretations, and opinions, which so much perplexed and per- 
verted the text, instead of explaining it ; and hence arose that unau- 
thorized maxim, which was the principal source of all the Hebrew 
sects, that the oral or traditionary law, was of divine origin, as well as 
the written law of Moses. Ezra had examined the various traditions, 
concerning the ancient and approved usages of the Hebrew Church, 
which had been in practice before the captivity, and were remembered 
by the chief and most aged of the elders of the people ; and he had 
given to some of these traditionary customs and opinions, the sanction 
of his authority. The scribes therefore, who lived after the time of 
Simon the Just, in order to give weight to their various interpretations 
of the law, at first pretended that they also, were founded upon tradi- 
tion, and added them to the opinions which Ezra had established as 
authentic ; and in process of time it came to be asserted, that when 
Moses was forty days on Mount Sinai, he received from God two laws, 
the one in writing, the other oral ; that this oral law was communicated 
by Moses to Aaron and Joshua, and that it passed unimpaired and un- 
corrupted, from generation to generation, by the tradition of the elders, 
or great national council, established in the time of Moses ; and that 
this oral law was to be considered as supplemental and explanatory of 
the written law, which was represented as being in many places 
obscure, scanty, and defective. In some cases they were led to expound 
the law by the traditions, in direct opposition to its true intent and 
meaning ; and it may be supposed that the intercourse of the Hebrews 
with the Greeks, after the death of Alexander, contributed much to 
increase those vain subtleties with which they had perplexed and bur- 
dened the doctrines of religion. 

" Daring our Savior's ministry, the scribes were- those who made the 
law of Moses, their particular study, and who were employed in in- 
structing the people. Their reputed skill in the Scriptures, induced 
11 



162 THE MINISTRY. 

Herod to consult them, concerning the time at which the Messiah was 
to be born. And our Savior speaks of them as sitting in Moses' seat, 
which implies that they taught the law ; and He foretold that He 
should be betrayed unto the chief-priests and unto the scribes, and 
that they should put Him to death, which shows that they were men 
of great power and authority among the Hebrews. Scribes, doctors of 
law, and lawyers, were only different names for the same class of per- 
sons. Those who in Luke, are called Pharisees and doctors of the law, 
are soon afterwards called Pharisees and scribes ; and he who, in Mat- 
thew, is called a lawyer, is in Mark, called one of the scribes. They 
had scholars under their care, whom they taught the knowledge of the 
law, and who in their schools, sat on low stools just beneath their seats, 
which explains S't Paul's expression, that he was ' brought up at the 
feet of Gamaliel.' We find that our Savior's manner of teaching, was 
contrasted with that of those vain disputers; for it is said, when He 
ended His sermon upon the mount, * the people were astonished at His 
doctrine; for He taught them as one having authority, and not as the 
scribes.' By the time of our Savior, the scribes had indeed, in a man- 
ner, laid aside the written law, having no farther regard to that, than 
as it agreed with their traditionary expositions of it ; and thus, by their 
additions, corruptions, and misinterpretations, they had made ■ the word 
of God of none effect through their traditions.' It may be observed, 
that this, in a great measure, accounts for the extreme obtuseness of 
the Hebrews, with respect to their Messiah, whom they had been 
taught, by these commentators upon the prophecies, to expect as a 
temporal prince. Thus, when our Savior asserts His divine nature, and 
appeals to Moses and the prophets who spoke of Him, the people 
sought to slay Him, and he expresses no surprise at their intention. 
But when He converses with Nicodemus, who appears to have been 
convinced by His miracles that He was 'a teacher sent from God/ 
when he ' came to Jesus by night,' anxious to obtain farther information 
concerning His nature and His doctrine, our Lord, after intimating the 
necessity of laying aside all prejudices against the spiritual nature of 
His kingdom, asks, 'Art thou a master in Israel, and knowest not these 
things?' that is, knowest not that Moses and the prophets describe the 
Messiah as the Son of God ? and He then proceeds to explain in very 
clear language, the dignity of His person and office, and the purpose 
for which He came into the world, referring to the predictions of the 
ancient Scriptures. And Stephen, just before his death, addresses the 
multitude, by an appeal to the law and the prophets, and reprobates 
in the most severe terms, the teachers who misled the people. Our 
Lord, when speaking of ' them of old time,' classed the * prophets, and 
wise men, and scribes' together ; but of the later scribes, He uniformly 
speaks with censure and indignation, and usually joins them with the 
Pharisees, to which sect they in general belonged. S't Paul asks, 
■ Where is the wise ? Where is the scribe ? Where is the disputer of 
this world ?' with evident contempt for such as ' professing themselves 
wise, above what was written, became fools.' 



THE MINISTRY. 163 

Babbi. — " The title or denomination of rabbi, is very ancient ; for in 
the Hebrew Scriptures, both the words rabbi and raboni, are to be 
found, which are synonymous terms. The Pharisees assumed this title 
to themselves, with abundance of pride and arrogance, pretending to be 
the sole masters and doctors of the people ; and they carried this pre- 
tension to such a pitch, as to make the law subject to their traditions. 
Our Savior very severely reprimanded them for this, their insolent 
deportment. 

" The rabbins, beside the privilege of preaching, and instructing 
their pupils, have that of binding and loosing, that is, of determining 
whether a thing be forbidden or allowed. When this power is conferred 
upon them, they have the five books of Moses, and a key, put into their 
hands. They create new doctors, and ordain them by imposition of 
hands, as Moses, just before his death, laid his hands on Joshua, his 
successor, and gave him his benediction ; but they limit and restrain 
their power, as they deem most convenient : one being confined to 
interpret the law, or such questions only as relate thereunto ; and 
another, to judge of controversies, arising upon those questions." 

Offerings. 

"Among the Hebrews, under the Mosaic law, a variety of offerings of 
different kinds, were appointed, which are accurately and fully de- 
scribed in the beginning of the book of Leviticus. 

" Burnt- offerings, or holocausts, sacrifices in which the victims were 
wholly consumed, were expiatory, and more ancient than any others 7 
and were, for that reason, held in special honor. Holocausts might be 
offered by means of the Hebrew priests, when brought by the heathen, 
or those who had originated from another nation ; such persons being- 
unable to offer sin or trespass-offerings, since this sort of sacrifice had 
peculiar reference to some neglect or violation of tke Mosaic law, by 
whose authority they did not acknowledge themselves bound. Holo- 
causts were expiatory, and we accordingly find that they were offered 
sometimes, for the whole people; for instance, the morning and the 
evening sacrifices ; and sometimes by an individual for himself alone r 
either from the free impulse of his feelings, or in fulfilment of a vow. 
They were required to be offered under certain combinations of circum- 
stances, pointed out in the Mosaic laws ; namely, by a Nazarite, who 
had been unexpectedly rendered unclean, or who had completed the 
days of his separation ; by those who had been healed of leprosy, and 
by women after child-birth. The victims immolated at a holocaust, 
were bullocks of three years old, goats and lambs of a year old, turtle 
doves, and young pigeons. Not only the parts which were expressly 
destined for the altar, but also, the other parts of the victims, were 
burned. A libation of wine was poured out upon the altar. The priest 
partially wrung or cut off the heads of the turtle-doves and young- 
pigeons, sprinkled the blood on the side of the altar, plucked out the 
feathers and the crop, and cast them to the east of the altar, into the 



164 THE MINISTRY. 

place for the reception of ashes, and placed the remainder, after having 
cleft or broken the wings, upon the fire. 

"Drink- offerings. — With a bullock, half a hin of wine, with three- 
tenth deals of flour, and half a hin of oil. With a ram, one-third of a 
hin of wine, with two-tenth deals of flour, and one-third of a hin of oil. 
With a lamb or kid of the goats, one-quarter of a hin of oil. With a 
sheep of the first fruits, one-quarter of a hin of wine, one-tenth deal of 
flour, with oil. 

"Meat-offerings.— These, like the drink-offering, were appendages to 
the sacrifices. They were of thin cakes or wafers. In some instances, 
they were offered alone. 

"Heave -offerings. — So called from the sacrifice being lifted up toward 
heaven, in token of its being devoted to Jehovah. 

" Peace- offerings. — Bullocks, heifers, goats, rams, and sheep, were 
the only animals sacrificed on these occasions. These sacrifices, which 
were offered as an indication of gratitude, were accompanied w r ith un- 
leavened cakes, covered with oil, by pouring it upon them : with thin 
cakes or wafers, likewise unleavened, and besmeared with oil ; also with 
another kind of cakes, made of fine meal, and kneaded with oil. The 
priest who sprinkled the blood, presented one of each of these kinds of 
cakes, as an offering. The remainder of the animal substance and of 
the cakes, was converted by the person who made the offering into an 
entertainment, to which widows, orphans, the poor, slaves, and Levites 
were invited. What was not eaten on the day of the offering, might 
be reserved till the succeeding ; but that which remained till the third, 
was to be burned ; a regulation which was made in order to prevent 
the omission or putting off the season of this benevolence and joy. This 
feast could be celebrated beyond the limits of the tabernacle, or temple, 
but not beyond the city. 

" Sin- offerings were for expiation of particular sins, or legal imper- 
fections, called, therefore, sin-offerings : the first sort were lor sins of 
ignorance or surprise, either from the high-priest, or body of the com- 
munity ; from the rulers, or any one of the common people. The other 
sort of sin-offerings, were for voluntary sins ; but as to the more capital 
violations of the moral law, as murder, adultery, or the worship of idols, 
no expiatory sacrifice was admitted. 

"Trespass-offerings were not required of the people as a body. They 
were to be offered by individuals who, through ignorance, mistake, or 
want of reflection, had neglected some of the ceremonial precepts 
of Moses, or some of those natural laws, which had been introduced 
into his code, and sanctioned with the penalty of death ; and who were, 
subsequently, conscious of their error. The person who, being sworn 
as a witness, concealed the truth by keeping silent ; the man who, 
having become contaminated without knowing it, had omitted purifica- 
tion, but had afterward become acquainted with the fact ; the person 
who had rashly sworn to do a thing, and had not done it ; all these 
delinquents offered a lamb or kid, or, in case of poverty, two doves or 
young pigeons, the one for a trespass, the other for a sin-offering. In 



THE MINISTRY. 165 

case the person was unusually poor, he was required to offer merely 
the tenth part of an ephah of fine meal, without oil or frankincense. 
Whoever appropriated to himself any thing consecrated, or any thing 
that was promised, or found, or stolen, or deposited in his possession 
for keeping ; whoever swore falsely, or omitted to restore the goods 
that belonged to another, or injured him in any other way, presented 
for his trespass a ram, which had been submitted to the estimation of 
the priest, and not only made restitution, but allowed an additional 
amount of a fifth part, by way of indemnification. He who had com- 
mitted fornication with a betrothed bondmaid, previously to her being 
redeemed from servitude, offered a ram for the trespass. Nazarites, 
who had been unexpectedly rendered unclean, presented a lamb of a 
year old. Finally, lepers, when restored to health, and purified, sacri- 
ficed a ram. The ceremonies were the same as in the sin-offerings. 

"Wave- offering. — It was so called, because it was waved up and 
down, and toward the east, west, north, and south, to signify that He 
to whom it was offered, was Lord of the universe, the God who fills all 
space, and to whom all things of right belong." 



DISPENSATION OP THE SON. 

SECTION IT. 

APOSTLES, &c. 

Call and qualification of the Apostles. — "And He goeth up into a 
mountain, and calleth unto Him whom He would : and they came unto 
Him. And He ordained twelve, that they should be with Him, and 
that He might send them forth to preach, and to have power to heal 
sicknesses, and to cast out devils. And Simon, he surnamed Peter ; 
and James, the son of Zebedee, and John, the brother of James ; (and 
He surnamed them Boanerges, which is, The sons of thunder;) and 
Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, 
and James, the son of Alpheus; and Thaddeus, and Simon, the Ca- 
naanite; and Judas Iscariot, (which also betrayed him :) and they went 
into an house. 

Their authority. — "These twelve Jesus sent forth, and commanded 
them, saying, Go not into the way of the Gentiles, and into any city 
of the Samaritans, enter ye not : but go rather to the lost sheep of the 
house of Israel. And as ye go, preach, saying, The kingdom of heaven 
is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out 
devils : freely ye have received, freely give. Provide neither gold, nor 
silver, nor brass, in your purses ; nor scrip for your journey, neither 
two coats, neither shoes, nor yet staves; for the workman is worthy of 
his meat. And into whatsoever city or town ye shall enter, inquire who 
in it is worthy ; and there abide till ye go thence. And when ye come 
into an house, salute it ; and if the house be worthy, let your peace 



166 THE MINISTRY. 

come upon it ; but if it be not worthy, let your peace return to you. 
And whosoever shall not receive you, nor hear your words, when ye 
depart out of that house or city, shake off the dust of your feet : 
verily, I say unto you, it shall be more tolerable for the land of Sodom 
and Gomorrah, in the day of judgment, than for that city. Behold, I 
send you forth as sheep in the midst of wolves : be ye therefore, wise 
as serpents, and harmless as doves. 

Their proceedings. — "And they departed, and went through the 
towns, preaching the Gospel, and healing every where." 

Seventy others appointed. — "After these things the Lord appointed 
other seventy also, and sent them two and two before His face, into 
every city and place whither He himself would come. Therefore, said 
He unto them, The harvest truly is great, but the laborers are few : 
pray ye therefore, the Lord of the harvest, that He would send forth 
laborers into His harvest. Go your ways : behold I send you forth as 
lambs among wolves. Carry neither purse, nor scrip, nor shoes : and 
salute no man by the way. And into whatsoever house ye enter, first 
say, Peace be to this house; and if the son of peace be there, your 
peace shall rest upon it : if not, it shall turn to you again. And in the 
same house remain, eating and drinking such things as they give : for 
the laborer is worthy of his hire. Go not from house to house. And 
into whatsoever city ye enter and they receive you, eat such things as 
are set before you ; and heal the sick that are therein ; and say unto 
them, The kingdom of God is come nigh unto you. But into whatso- 
ever city ye enter, and they receive you not, go your ways out into the 
streets of the same, and say, Even the very dust of your city, which 
cleaveth on us, we do wipe off against you : notwithstanding, be ye 
sure of this, that the kingdom of God is come nigh unto you. But I 
say unto you, That it shall be more tolerable in that day for Sodom, 
than for that city. 

Their success. — "And the seventy returned again with joy, saying, 
Lord, even the devils are subject unto us, through thy name. And 
He said unto them, I beheld satan as lightning, fall from heaven. Be- 
hold, I give unto you power to tread on serpents and scorpions, and 
over all the power of the enemy ; and nothing shall by any means hurt 
you. Notwithstanding, in this rejoice, not that the spirits are subject 
unto you ; but rather rejoice, because your names are written in 
heaven." 

The apostles re-commissioned. — a Now, when Jesus was risen early 
the first day of the week, He appeared first to Mary Magdalene, out 
of whom He had cast seven devils. And she went and told them that 
had been with Him, as they mourned and wept. And they, when they 
had heard that He was alive, and had been seen of her, believed not. 
After that, He appeared in another form unto two of them, as they 
walked, and went into the country. And they went and told it unto 
the residue; neither believed they them. Afterward, He appeared unto 
the eleven as they sat at meat, and upbraided them with their unbelief 



THE MINISTRY. 167 

and hardness of heart, because they believed not them which had seen 
Him, after He was risen. And He said unto them — 

11 Go ye, into all the world, and preach the Gospel to every creature. 
He that believeth and is baptized, shall be saved ; but he that believeth 
not, shall be damned." 

This is the Commission of every divinely authorized Minister of the 
Gospel. 

Judas* place supplied. — "And in those days Peter stood up in the 
midst of the disciples, and said, (the number of the names together, 
were about an hundred and twenty,) Men and brethren, this scripture 
must needs have been fulfilled, which the Holy Ghost, by the mouth 
of David, spake before, concerning Judas, which was guide to them 
that took Jesus : for he was numbered with us, and had obtained part 
of this ministry. (Now, this man purchased a field with the reward of 
iniquity ; and falling headlong, he burst asunder in the midst, and all 
his bowels gushed out. And it was known unto all the dwellers at 
Jerusalem ; insomuch as that field is called, in their proper tongue, 
Aceldama ; that is to say, The field of blood.) For it is written in the 
book of Psalms, ' Let his habitation be desolate, and let no man dwell 
therein :' and ' His bishopric, let another take.' Wherefore, of these 
men which have companied with us all the time that the Lord. Jesus 
went in and out among us; beginning from the baptism of John, unto 
that same day that He was taken up from us, must one be ordained to 
be a witness, with us, of His resurrection. And they appointed two, 
Joseph called Barsabas, who was surnamed Justus, and Matthias. 
And they prayed, and said, Thou, Lord, who knowest the hearts of all 
men, shew whether of these two thou hast chosen, that he may take 
part of this ministry and apostleship, from which Judas by transgression 
fell, that he might go to his own place. And they gave forth their 
lots : and the lot fell upon Matthias ; and he was numbered with the 
eleven apostles." 



DISPENSATION OF THE HOLY GHOST. 

SECTION III. 

PREACHER, &c. 

The last class of ministers to which our attention is required, 
is that at the head of which stands the apostle Paul. 

The Bible presents nothing more clear and distinct than the 
call and qualification of St. Paul, to the ministry. No minis- 
ter of either of the preceding dispensations, had any thing 



163 THE MINISTRY. 

whatever to do with his call to the ministry ; or his matter or 
manner of preaching the Gospel, which was unlike all who 
had preceded him, in this duty. There is nothing that connects 
him with former ministers but character — office : he was a 
minister of God, and as such only, claims connection with them. 

Speaking of his entering upon the ministry, he says : "Im- 
mediately I conferred not with flesh and blood : neither went 
I up to Jerusalem, to them which were apostles before me, but 
I went into Arabia, and returned again to Damascus. Then, 
after three years, I went up to Jerusalem to see Peter, and 
abode with him fifteen days. But other of the apostles saw 
I none, save James, the Lord's brother. Now the things which 
I write unto you, behold, before Grod I lie not. Afterwards I 
came into the regions of Syria and Cilicia ; and was unknown 
by face unto the churches of Judea, which were in Christ : 
but they had heard only, that he which persecuted us in times 
past, now preacheth the faith which once he destroyed." 
Farther, " Paul an apostle, (not of men, neither by man, but 
by Jesus Christ and God the Father, who raised Him from the 
dead.") 

"With regard to S't Paul's ordination for the particular 
duties assigned him, it is said : "Now there were in the Church 
that was at Antioch, certain prophets and teachers, as Barnabas 
and Simeon, that was called Niger ; and Lucius of Cyrene, 
and Manaen ; which had been brought up with Herod the 
tetrarch ; and Saul. As they ministered to the Lord, and 
fasted, the Holy Ghost said, Separate me Barnabas and 
Saul, for the work whereunto I have called them. And when 
they had fasted and prayed, and laid their hands on them, they 
sent them away." The reader will not fail to observe, that 
the persons engaged in this consecration of S't Paul, although 
"prophets and teachers," are here, for the first time, brought 
to notice. None of the apostles had any agency in this con- 
secration. 

Respecting the G-ospel which he preached, S't Paul says : 
" I certify you, brethren, that the Gospel which was preach- 
ed of me, is not after man. For I neither received it of man, 
neither was I taught it, but by the revelation of Jesus Christ." 
And the apostle, for the purpose of showing the distinction, in 
this regard, between himself and S't Peter, says : — " Then 
fourteen years after, I went up again to Jerusalem with Bar- 



THE MINISTRY. 169 

nabas, and took Titus with me also. And I went up by revela- 
tion, and communicated unto them, that Gospel which I preach 
among- the Gentiles ; but privately to them which were of re- 
putation, lest by any means I should run, or had run, in vain. 
But neither Titus who was with me, being a Greek, was com- 
pelled to be circumcised : and that because of false brethren, 
unawares brought in, who ca/ne in privily to spy out our 
liberty, which we have in Christ Jesus, that they might bring 
us into bondage : to whom we gave place by subjection, no, 
not for an hour ; that the truth of the Gospel, might continue 
withyou. But to those who seemed to be somewhat, whatsoever 
they were, it makethno matter to me : God accepteth no man's 
person ; for they who seemed to be somewhat, in conference 
added nothing to me ; but contrariivise, when they saw that 
the Gospel of the uncircumcision was committed unto me, as 
the Gospel of the circumcision, was unto Peter ; (for He that 
wrought effectually in Peter, to the apostleship of the circum- 
cision, the same was mighty in me, toward the Gentiles ;) and 
when James, Cephas and John, who seemed to be pillars, perceiv- 
ed the grace that was given unto me, they gave to me and Barna- 
bas, the right hands of fellowship; that we should go unto the 
heathen, and they unto the circumcision. Only they would 
that we should remember the poor; the same which I also, 
was forward to do. But when Peter was come to Antioch, I 
withstood him to the face, because he was to be blamed. For 
before that certain came from James, he did eat with the 
G-entiles : but when they were come, he withdrew and sepa- 
ated himself, fearing them which were of the circumcision. 
And the other Jews dissembled likewise, with him; insomuch 
that Barnabas also was carried away with their dissimulation. 
But when I saw that they walked not uprightly, according 
to the truth of the Gospel, I said unto Peter, before them all, 
If thou, being a Jew, livest after the manner of G-entiles, and 
not as do the Jews, why compellest thou the Gentiles to live 
as do the Jews? We who are Jews by nature, and not sinners 
of the Gentiles, knowing that a man is not justified by the 
works of the law, but by the faith of Jesus Christ, even we 
have believed in Jesus Christ, that we might be justified by 
the faith of Christ, and not by the works of the law : for by 
the works of the law, shall no flesh be justified" 

Conviction of SH Paul. — "And Saul, yet breathing out 
threatenings and slaughter against the disciples of the Lord, 
went unto the high-priest, and desired of him, letters to Da» 



170 THE MINISTRY. 

mascus, to the synagogues, that if he found any of this way, 
whether they were men or women, he might bring them bound 
unto Jerusalem. And as he journeyed, he came near Da- 
mascus ; and suddenly there shined round about him, a light 
from heaven : and he fell to the earth, and heard a voice say- 
ing unto him, Saul, Saul, why persecutest thou me? And he 
said, Who art thou, Lord? And the Lord said, I am Jesus, 
whom thou persecutest. It is hard for thee to kick against 
the pricks. And he, trembling and astonished, said, Lord, 
what wilt thou have me to do ? And the Lord said unto him, 
Arise, and go into the city, and it shall be told thee, what thou 
must do. And the men which journeyed with him, stood 
speechless, hearing a voice, but seeing no man. And Saul 
arose from the earth : and when his eyes were opened, he saw 
no man : but they led him by the hand, and brought him into 
Damascus. And he was three days without sight, and neither 
did eat nor drink. 

His conversion and baptism. — "And there was a certain dis- 
ciple at Damascus, named Ananias ; and to him said the Lord, 
in a vision, Ananias. And he said, Behold, I am here, Lord. 
And the Lord said unto him, Arise, and go into the street 
which is called Straight, and inquire in the house of Judas, 
for one called Saul of Tarsus : for behold, he prayeth, and 
hath seen in a vision, a man named Ananias coming in, and 
putting his hand on him, that he might receive his sight. Then 
Ananias answered, Lord, I have heard by many of this man, 
how much evil he hath done to thy saints at Jerusalem : and 
here he hath authority from the chief-priests to bind all that 
call on thy name. But the Lord said unto him, Go thy way : 
for he is a chosen vessel unto me, to bear my name before the 
Gentiles, and kings, and the children of Israel : for I will shew 
him how great things he must suffer, for my name's sake. 
And Ananias went his way, and entered into the house ; and 
putting his hands on him, said, Brother Saul, the Lord, even 
Jesus, that appeared unto thee in the way as thou earnest, 
hath sent me, that thou mightest receive thy sight, and be 
filled with the Holy Ghost. And immediately, there fell from 
his eyes, as it had been, scales ; and he received sight forth- 
with, and arose, and was baptized: and when he had received 
meat he was strengthened. Then was Saul certain days with 
the disciples, which were at Damascus. 

Immediately upon his conversion, S't Paid preaches. — "And 



THE MINISTRY. 171 

straightway he preached Christ in the synagogues, that He is 
the Son of God. But all that heard him were amazed, and 
said, Is not this he that destroyed them which called on this 
name in Jerusalem, and came hither for that intent, that he 
might bring them bound unto the chief-priests ? But Saul in- 
creased the more in strength, and confounded the Jews which 
dwelt at Damascus, proving that this is very Christ. 

The Jews of Damascus seek to kill him. — "And after many 
days were fulfilled, the Jews took counsel to kill him : but 
their laying wait was known of Saul : and they watched the 
gates day and night to kill him. Then the disciples took him 
by night, and let him down by the wall, in a basket. 

SH Paul goes to Jerusalem. — "And when Saul was come to 
Jerusalem, he assayed to join himself to the disciples ; but 
they were all afraid of him, and believed not that he was a 
disciple. But Barnabas took him, and brought him to the 
apostles, and declared unto them how he had seen the Lord in 
the way, and that He had spoken to him ; and how he had 
preached boldly at Damascas, in .the name of Jesus. And he 
was with them coming in and going out at Jerusalem. 

He preaches at Jerusalem. — "And he spake boldly, in the 
name of the Lord Jesus, and disputed against the Grecians : 
but they went about to slay him. 

He is sent away from Jerusalem. — "Which when the bre- 
thren knew, they brought him down to Cesarea, and sent him 
forth to Tarsus. Then had the churches rest throughout all 
Judea, and G-alilee, and Samaria, and were edified ; and walk- 
ing in the fear of the Lord, and in the comfort of the Holy 
G-host, were multiplied." 

Paul and Barnabas sent to the Gentiles. — " Now, there 
were in the church that was at Antioch, certain prophets and 

achers ; as Barnabas, and Simeon, that was called Niger, 
and Lucius of Cyrene, and Manaen, which had been brought 
up with Herod the tetrarch, and Saul. As they ministered to 
the Lord, and fasted, the Holy G-host said, Separate me Bar- 
nabas and Saul, for the work whereunto I have called them. 
And when they had fasted and prayed, and laid their hands on 
them, they sent them away. 

" So they, being sent forth by the Holy Ghost, departed unto 



172 THE MINISTRY. 

Seleucia ; and from thence they sailed to Cyprus. And when 
they were at Salamis, they preached the word of Grod, in the 
synagogues of the Jews: and they had also, John to their 
minister." 

Paul and Barnabas , after having' preached in divers places, 
separate. — "And some days after, Paul said unto Barnabas, 
Let us go again and visit our brethren in every city where we 
have preached the word of the Lord, and see how they do. 
And Barnabas determined to take with them John, whose sur- 
name was Mark. But Paul thought not good to take him with 
them, who departed from them from Pamphylia, and went not 
with them to the work. And the contention was so sharp 
between them, that they departed asunder one from the other : 
and so Barnabas took Mark, and sailed unto Cyprus; and Paul 
chose Silas, and departed, being recommended by the brethren 
unto the grace of Grod. And he went through Syria and Cili- 
cia, confirming the churches." 

Timothy circumcised by Paul and taken into his company. — 
" Then came he to Derbe and Lystra : and behold, a certain 
disciple was there, named Timotheus, the son of a certain 
woman which was a Jewess, and believed : but his father was 
a Grreek : which was well reported of by the brethren that 
were at Lystra and Tconium : him would Paul have to go forth 
with him ; and took and circumcised him, because of the Jews 
which were in those quarters : for they knew all that his father 
was a Grreek." 

Timothy directed what to do. — "Paul, an apostle of Jesus 
Christ, by the commandment of God our Savior, and the Lord 
Jesus Christ, which is our hope ; unto Timothy my own son 
in the faith : Grrace, mercy and peace, from Grod our Father, 
and Jesus Christ, our Lord. As I besought thee to abide still 
at Ephesus, when I went into Macedonia, that thou mightest 
charge some, that they teach no other doctrine ; neither give 
heed to fables, and endless genealogies, which minister ques- 
tions rather than godly edifying, which is in faith ; so do. 

He is instructed what a bishop must be. — " This is a true 
saying, If a man desire the office of a bishop, he desireth a 
good work. A bishop then, must be blameless, the husband 
of one wife, vigilant, sober, of good behavior, given to hospi- 
tality, apt to teach ; not given to wine, no striker, not greedy 



THE MINISTRY. 173 

of filthy lucre ; but patient, not a brawler, not covetous : 
one that ruleth well his own house, having his children in 
subjection, with all gravity ; (for if a man know not how to 
rule his own house, how shall he take care of the Church of 
God ?) not a novice, lest, being lifted up with pride, he fall 
into the condemnation of the devil. Moreover, he must have 
a good report of them which are without; lest he fall into 
reproach, and the snare of the devil. 

He is instructed what a deacon must be.—" Likewise, must 
the deacons be grave, not double-tongued, not given to much 
wine, not greedy of filthy lucre ; holding the mystery of the 
faith, in a pure conscience. And let these also, be proved ; 
then let them use the office of a deacon, being found blameless. 
Even so must their wives be grave, not slanderers ; sober, faith- 
ful in all things. Let the deacons be the husbands of one 
wife, ruling their children and their own houses well. For 
they that have used the office of a deacon well, purchase to 
themselves a good degree, and great boldness in the faith 
which is in Christ Jesus." 

Of what Timothy is to remind the brethren. — " Now, the 
Spirit speaketh expressly, that in the latter times, some shall 
depart from the faith, giving heed to seducing spirits, and doc- 
trines of devils ; speaking lies in hypocrisy ; having their 
conscience seared with a hot iron ; forbidding to marry, and 
commanding to abstain from meats, which G-od hath created 
to be received with thanksgiving of them which believe and 
know the truth. For every creature of God is good, and 
nothing to be refused, if it be received with thanksgiving ; for 
it is sanctified by the word of G-od and prayer. If thou put 
the brethren in remembrance of these things thou shalt be a 
good minister of Jesus Christ, nourished up in the words of 
faith, and of good doctrine, whereunto thou hast attained. But 
refuse profane and old wives' fables, and exercise thyself rather 
unto godliness." 

SH Paul's charge to Timothy. — "I charge thee therefore, 
before God, and the Lord Jesus Christ, who shall judge the 
quick and the dead, at His appearing and His kingdom, preach 
the word ; be instant in season, out of season ; reprove, rebuke, 
exhort, with all long-suffering and doctrine. For the time will 
come ivhen they will not endure sound doctrine ; but after their 
own lusts shall they heap to themselves teachers, having itch- 



174 THE MINISTRY. 

ing ears ; and they shall turn away their ears from the truth, 
and shall be turned unto fables. But watch thou in all things, 
endure afflictions, do the work of an evangelist, make full 
proof of thy ministry." 

Why S't Paul left Titus in Crete.—" For this cause left I 
thee in Crete, that thou shouldest set in order the things that 
are wanting, and ordain eiders in every city, as I had appoint- 
ed thee. If any be blameless, the husband of one wife, having 
faithful children, not accused of riot ; or unruly. For a bishop 
must be blameless, as the steward of G-od ; not self-willed, not 
soon angry, not given to wine, no striker, not given to filthy 
lucre ; but a lover of hospitality, a lover of good men, sober, 
just, holy, temperate; holding fast the faithful word, as he 
hath been taught, that he may be able by sound doctrine, both 
to exhort and to convince the gainsayers.' 5 

A preacher must be sent ; that is, by the Holy Ghost. — " For 
whosoever shall call upon, the name of the Lord, shall be saved. 
How then shall they call on Him, in whom they have not 
believed ? and how shall they believe in Him of whom they 
have not heard ? and how shall they hear without a preacher ? 

AND HOW SHALL THEY PREACH, EXCEPT THEY BE SENT?" 

There is no position in which a man can be placed, of such 
awful responsibility, as that of the preacher of the Grospel : 
for he goes forth, to speak in the name of God, the things of 
eternity ! ! ! He should have therefore, every possible assur- 
ance of his call : and he should take heed how he performs 
his duty. 

To be properly qualified to preach the Grospel, a man must 
be " sent ;" that is, authorized by a direct call from G-od, to 
the performance of this work. The being " sent," is manifest- 
ed by the operations of the Holy Spirit upon the heart, pro- 
ducing an unmistakable conviction of its reality. (The proper 
performance of his duty, requires that he should thoroughly 
understand, by diligent and prayerful study, the teachings of 
the Bible.) Without this qualification, whatever natural 
abilities he may possess; whatever learning he may have 
acquired, he is not qualified to preach .the Grospel, and sins 
against G-od, if he attempts it! For "no man taketh this 
honor unto himself, but he that is called of God, as was 
Aaron." 

No man's call to the ministry, is to be inferred, alone from 



THE MINISTRY. 175 

his success, as a preacher. G-od will own His truth, although 
it may be presented by an improper person ; the truth will be 
owned, while the unauthorized preacher, will be rejected: 
** Many will say unto me in that day, Lord, Lord, have we not 
prophesied in thy name : and in thy name have cast out devils? 
and in thy name, have done many wonderful works ? And 
then will I profess unto them, I never knew you." 

To the Divine call, let him add all the human qualifications 
he can possibly attain, as in the discharge of the arduous 
duties of his office, he will require every gift and every grace. 

We are not to despise or depreciate a preacher, because he 
may not possess much human learning. Some of the most 
efficient preachers, possess but little of this kind of learning. 
"When our Lord organized the ministry, He employed in it, 
men of various gifts, graces, acquirements and occupations ; 
namely, learned and unlearned ; sons of consolation and sons 
of thunder; fishermen, tax-gatherers, &c. : similar distinctions 
continue to this day ; S't Paul was a tent-maker. Respecting 
the unlearned, it is said, " For ye see your calling, brethren, 
how that not many wise men, after the flesh; not many 
mighty ; not many noble, are called : but G-od hath chosen 
the foolish things of this world, to confound the wise ; and G-od 
hath chosen the weak things of the world, to confound the 
things which are mighty." An illustration is furnished in Acts, 
by a circumstance with which Peter and John were connected : 
Peter displayed " much boldness" in preaching ; this offended 
the authorities, who caused the apostles to be arrested: Peter 
made the defense, and when the authorities "perceived that they 
were unlearned and ignorant men, they marvelled." G-od will 
take care, for the future, as He has for the past, that the min- 
istry shall be sufficient for the wants of the Church and the 
people. 

There is a great truth connected with this subject, which 
we shall here state : a man, called of God, to the work of the 
ministry, may, in the estimation of men of the world, be 
"unlearned and ignorant:" yet wise in the things of God. 
He may be a lawful preacher, with but little worldly learning. 
But that kind of learning alone, never can constitute a man a 
preacher, however much of it he may possess. 



CHAPTER V. 



ORDINANCES. 

DISPENSATION OF THE FATHER. 



SECTION I. 

Circumcision. — The Bible presents the worship of God in three 
distinct forms, each having its peculiarities ; that is, as it was performed, 
under the dispensation of the Father — under the dispensation of the 
Son — and as io is now performed, under the dispensation of the Holy 
Ghost. 

Under the dispensation of the Father, circumcision was the initiatory- 
ordinance of the Church. In the course of time, baptism came to be 
used in connection with circumcision. Our blessed Lord and Savior, 
Jesus Christ, conformed to both of these ordinances ; and they were 
both observed and used, during the whole period of His ministry — they 
were never omitted by Hebrew disciples. After His resurrection and 
before His ascension, our Lord commanded His apostles : " Go ye, 
therefore, and teach all nations, baptizing them," <!fec. Nothing is said 
in this last commission of circumcision, and it was, consequently, never 
observed among Gentiles. 

S't Paul, in his ministrations, did not observe circumcision. It is 
true, he circumcised Timothy, but that was from the necessity of the 
case. He wished to send Timothy to certain cities, to preach, and he 
took him and circumcised him, " because of the Jews which were in 
those quarters : for they all knew that his father was a Greek." 
The apostles, 'observing only the ordinance of baptism, gave offence to 
Hebrew disciples, and this brought the question finally, before the 
ecclesiastical court. 

Circumcision established.- -" And God said unto Abraham, Thou 
shalt keep my covenant, therefore, thou and thy seed after thee, in their 
generations. This is my covenant, which ye shall keep, between me and 
you, and thy seed after thee. Every man child among you, shall be 
circumcised. And ye shall circumcise the flesh of your foreskin ; and 
it shall be a token of the covenant betwixt me and you. And he that 
is eight days old, shall be circumcised among you, every man child in 
your generations : he that is born in the house, or bought with money 
of any stranger, which is not of thy seed. He that is born in thy house, 



ORDINANCES. 177 

with thy money, must needs be circumcised : and. my covenant shall be 
in your flesh, for an everlasting covenant. And the uncircumcised man 
child, whose flesh of his foreskin is not circumcised, that soul shall be 
cut off from his people ; he hath broken my covenant. 

"And Abraham took Ishmael his son, and all that were born in his 
house, and all that were bought with his money, every male among the 
men of Abraham's house, and circumcised the flesh of their foreskin, in 
the self-same day as God had said unto him. And Abraham was 
ninety years old and nine when he was circumcised in the flesh of his 
foreskin. And Ishmael his son, was thirteen years old when he was 
circumcised in the flesh of his foreskin. In the self-same day was 
Abraham circumcised, and Ishmael his son : and all the men of his 
house, born in the house, and bought with money of the stranger, were 
circumcised with him. 

"And the Lord visited Sarah, as He had said, and the Lord did 
unto Sarah as he had spoken : for Sarah conceived, and bare Abraham 
a son in his old age, at the set time, of which God had spoken unto 
him. And Abraham called the name of the son that was born unto 
him, whom Sarah bare to him, Isaac. And Abraham circumcised his 
son Isaac, being eight days old, as God had commanded him." 

Its suspension. — Moses, while in Midian with Jethro, his father-in- 
law, did not circumcise his two sons born in that country ; and during 
the journey of the Israelites in the wilderness, their children were not 
circumcised : it was, however, observed by them when in Egypt. 

Its re-establishment and continuance. — " And the Lord spake unto 
Moses, saying, Speak unto the children of Israel, saying, If a woman 
have conceived seed, and born a man child, then she shall be unclean 
seven days ; according to the days of the separation of her infirmity, 
shall she be unclean. And in the eighth day the flesh of his foreskin 
shall be circumcised. 

"And it came to pass, when all the kings of the Amorites, which 
were on the side of Jordan westward ; and all the kings of the Canaan- 
ites, which were by the sea, heard that the Lord had dried up the 
waters of Jordan from before the children of Israel, until we were 
passed over, that their heart melted, neither was there spirit in them 
any more, because of the children of Israel. At that time the Lord 
said unto Joshua, Make thee sharp knives, and circumcise again the 
children of Israel, the second time. And Joshua made him sharp 
knives, and circumcised the children of Israel at the Hill of the Fore- 
skins. And this is the cause why Joshua did circumcise. All the 
people that came out of Egypt, that were males, even all the men of 
war, died in the wilderness by the way, after they came out of Egypt. 
Now all the people that came out were circumcised ; but all the people 
that were born in the wilderness by the way, as they came forth out 
of Egypt, them they had not circumcised. For the children of Israel 
walked forty years in the wilderness, till all the people, that were men 
of war, which came out of Egypt, were consumed, because they obeyed 
12 



178 ORDINANCES. 

not the voice of the Lord : unto whom the Lord sware, that He would 
not show them the land which the Lord sware unto their fathers that 
He would give us, a land that flowed with milk and honey. And their 
children, whom he raised up intheir stead, them Joshua circumcised : 
for they were uncircumcised, because they had not circumcised them 
by the way. And it came to pass, when they had done circumcising 
all the people, that they abode in their places, in the camp, till they 
were whole." 

Proselyte. — This term "signifies a stranger, a foreigner." In the 
language of the Hebrews, those were called by this name, who came 
to dwell in their country, or who embraced their religion, being not 
Hebrews by birth. 

The Hebrews distinguish two kinds of proselytes. The first, Prose- 
lytes of the Gate ; the others, Proselytes of Justice, or Righteousness. 
The first dwelt in the land of Israel, or even out of that country, and 
without obliging themselves to circumcision, or any other ceremony 
of the law, feared and worshipped the true God, observing the rules 
imposed on Noah. These were, according to the rabbins, 1. To ab- 
stain from idolatry ; 2. From blasphemy ; 3. From murder ; 4. From 
adultery; 5. From theft; 6. To appoint just and upright judges; 7. 
Not to eat the flesh of any animal, cut off while it was alive. The pri- 
vileges of Proselytes of the Gate were, first, that through holiness, 
they might have hope of eternal life. Secondly, they could dwell in the 
land of Israel, and share in the outward prosperities of it. 

"Proselytes of Justice or of Righteousness, were those converted to 
Judaism, who had engaged themselves to receive circumcision, and to 
observe the whole law of Moses. Thus were they admitted to all the 
prerogatives of the people of the Lord. The rabbins inform us, that 
before circumcision was administered to them, and before they were 
admitted into the religion of the Hebrews, they were examined about the 
motives to their conversion ; whether the change was voluntary, or 
whether it proceeded from interest, fear, ambition, &c. When the pro- 
selyte was well proved and instructed, they gave him circumcision ; and 
when the wound of his circumcision healed, they gave him baptism, by 
plunging his whole body into a cistern of wa f er, by only one immer- 
sion. Boys under twelve years of age, and girls under thirteen, could 
not become proselytes, till they had obtained the consent of their 
parents, or in case of refusal, the concurrence of the officers of justice. 
Baptism, in respect of girls, had the same effect as circumcision, in re- 
spect of boys. Each of them, by means of this, received, as it were, a 
new birth, so that those who were their parents before, were no longer 
regarded as such, after this ceremony, and those who were slaves, now 
became free. 

'.* This rite has, among the Hebrews, a clear origin, a reasonable 
motive, a constant usage. It goes up incontestably to the common 
father of the nation. It has a reasonable motive ; for it is the seal of 
God's covenant with the patriarch, and a pledge of a blessing of the 



ORDINANCES. 179 

Lord, on his posterity. It has a constant usage, except during the 
forty years which they spent in the wilderness. The Hebrews have 
practiced this rite, without intermission, from the time of Abraham to 
this day." 

S't Paul, in the following quotations, labors to show the 
true nature and importance of this rite : 

Circumcision simply, is no justification before God. — " For 
circumcision verily profiteth, if thou keep the law: but if 
thou be a breaker of the law, thy circumcision is made uncir- 
cumcision. Therefore, if the uncircumcision keep the right- 
eousness of the law, shall not his uncircumcision be counted 
for circumcision ? And shall not uncircumcision, which is by 
nature, if it fulfill the law, judge thee, who by the letter and 
circumcision, dost transgress the law? For he is not a Jew 
which is one outwardly ; neither is that circumcision which is 
outward in the flesh : but he is a Jew which is one inwardly, 
and circumcision is that of the heart, in the spirit, and not in 
the letter ; whose praise is not of men, but of Grod. 

Christ no prophet to them who rely upon circumcision. — 
"Behold, I Paul say unto you, that if ye be circumcised 
Christ shall profit you nothing. For I testify again, to every 
man that is circumcised, that he is a debtor to do the whole 
law. Christ is become of no effect unto you ; whosoever of 
you are justified by the law, ye are fallen from grace. For 
we, though the spirit, wait for the hope of righteousness, by 
faith. For in Jesus Christ, neither circumcision availeth any 
thing, nor uncircumcision ; but faith which worketh by love. 

Who are the circumcision. — "For we are the circumcision, 
which worship God in the spirit, and rejoice in Christ Jesus, 
and have no confidence in the flesh. 

Circumcision nothing. — " Circumcision is nothing, and un- 
circumcision is nothing, but the keeping of the command- 
ments of Grod." 



DISPENSATION OF THE SON. 

SECTION II. 

Circumcision and Baptism. — "We find no account of bap- 
tism as a distinct religious rite, before the mission of John, 
the forerunner of Christ, who was called the baptist, on. 
account of his being commanded by God to baptize with. 



180 ORDINANCES. 

water, all who should hearken to his invitation to repent. 
Washing however, accompanied many of the Hebrew rites, 
and indeed, was required after contracting any kind of un- 
cleanness. Also, soon after the time of our Savior, we find it 
to have been the custom of the Hebrews, solemnly to baptize, 
as well as to circumcise, all their proselytes. As their writers 
treat largely of the reasons for this rite, and give no hint of 
its being a novel institution, it is probable that this had 
always been the custom antecedent to the time of Moses, 
whose account of the rite,, of circumcision, (and of the manner 
of performing it,) is by no means circumstantial. Or, baptism 
after circumcision, might have come into use gradually, from 
the natural propriety of the thing, and its easy conformity to 
other Hebrew customs : for if no Hebrew could approach the 
tabernacle, or temple, after the most trifling uncleanness, 
without washing, much less would it be thought proper to 
admit a proselyte from a state so impure and unclean as 
heathenism was conceived to be, without the same mode of 
purification." 

There are but few subjects connected with the theology of 
the Church, which have called forth such violent and unre- 
mitting controversy, as the subject of baptism. For many 
years this controversial warfare has been waged by different 
sects and parties, with a degree of bitterness, calculated to 
strike every impartial mind with astonishment. That there 
are but few reasons for the exercise of all this uncharitable - 
ness, so detrimental to the highest interests of the Church, 
must, we think, be apparent to the candid and unbiased judg- 
ment of every Christian. The whole of this great burden of 
controversy, has turned, it would seem, upon the adjustment 
of three very plain questions ; namely, 1. Who are the persons 
to be baptized ? 2. HoW, or in what manner, is the ordinance 
to be received? 3. Who is to administer it? In a word, the 
whole question resolves itself into this : When, how, and by 
whom, are we to be baptized ? 

With regard to the first question, it may be proper to 
remark, that two classes are presented in the controversy, as 
claimants for the benefits of the ordinance ; namely, infants 
and adults. In relation to the latter class, little need be said, 
for no one who believes in the ordinance at all, denies that its 
obligations are applicable to them. The question to be de- 
cided then, is not whether adults ought to be baptized, but 
whether infants ought to be baptized, consistently with the 



ORDINANCES. 181 

spirit of the Grospel ? "We assume the affirmative of the pro- 
position, and maintain it, on the following grounds — 

1. Baptism is the rite of initiation into the Church of Grod. 
Nothing but sin, unrepented of, can exclude any one, from a 
place in that Church. Infants cannot sin, and are therefore, 
entitled to membership in the Church, and of course, to the 
initiating ordinance. 

2. Baptism is the seal of the Gospel covenant, and is 
applicable to every one who is embraced in the benefits of 
that covenant. If infants have no interest in the covenant of 
redemption, made by the Savior, then they ought not to be 
baptized ; otherwise, we dare not "forbid" them. 

3. Infants were commanded to be received into the Church 
under the Abrahamic covenant, as we have seen ; that law 
has never been repealed, and therefore, they are to be received 
now. The only difference observable, is a change of the 
initiatory rite, from circumcision to baptism, which does not 
at all affect the subjects. 

4. The language of the Savior when He took the little 
children in His arms and blessed them, is a strong inferential 
proof that He intended them to be received into the Church. 

5. The apostles, on several occasions, baptized whole house- 
holds, or families ; no one can show that there were not child- 
ren in these families ; the probability is, there were. 

6. There is no proof, at any period of the history of the 
Church, that baptism was denied to infants ; and it is certain 
that their right to the ordinance was not disputed until seve- 
ral centuries after the death of Christ. 

7. The historical statement, in regard to this subject, 
stands thus: "Irenaeus, who lived in the second century, 
and was well acquainted with Polycarp, who was John's dis- 
ciple, declares expressly, that the Church learned from the 
apostles, to baptize children. Origen, in the third century, 
affirms, that the custom of baptizing infants, was received 
from Christ and His apostles. Cyprian, and a council of 
ministers, held in the year two hundred and fifty-four, no less 
than sixty-six in number, unanimously agreed that children 
might be baptized, as soon as they were born. Ambrose, who 
wrote about two hundred and seventy-four years from the 
apostles, declares that the baptism of infants had been prac- 
ticed by the apostles themselves, and by the Church down to 
that time. ' The Catholic Church every where declares,' 
says Chrysostom, in the fifth century, ' that infants should be 
baptized;' and Augustine affirmed, that he never heard or 



182 ORDINANCES. 

read of any Christian, Catholic or sectarian, but who always 
held that infants were to be baptized. They farther believe, 
that there needed no mention in the New Testament, of re- 
ceiving infants into the Church, as it had been once appointed 
and never repealed. 

" So far from confining baptism to adults, it must be 
remembered that there is not a single instance recorded in 
the New Testament, in which the descendants of Christian 
parents were baptized in adult years. The objection that in- 
fants are not proper subjects for baptism, because they cannot 
profess faith and repentance, falls with as much weight upon 
the institution of circumcision, as infant baptism." 

In relation to the second question proposed in the contro- 
versy ; namely, the mode of receiving baptism, we take the 
broad ground that the mere mode is an indifferent matter, and 
cannot, in any way, affect the validity of the ordinance. If 
baptism is an institution of divine appointment, and intended 
to be administered only in a certain form, that specific mode, 
in order to become a matter of religious obligation, should 
have been explicitly revealed: for every obligation becomes 
more or less binding, in proportion as it is plainly or equivo- 
cally, made known. As for instance, in the ceremonial ob- 
servances of the Hebrew system, every thing depended upon 
an exact compliance with the very letter of the ceremonies to 
be performed, and God so revealed it. There was no equivo- 
cation, no uncertainty in the case : and every Hebrew was 
bound to the fulfillment of these ceremonial observances, in 
exact conformity with the directions of the law. But such is 
not the case with respect to Christian baptism. No prescribed 
form is any where commanded in the Gospel; and no prescribed 
form can consequently, become a law to the Church. 

No one can examine the baptismal transactions recorded in 
the New Testament, and affirm that they were all performed 
in the same manner — much less, that Grod, by express com- 
mand, had prescribed the mode. We read of some having been 
baptized in prison ; others, in private houses : some in popu- 
lous towns and cities ; and others again, were baptized at, in, 
and near water-courses. What is the conclusion? simply 
this — these facts clearly show, that the particular mode in 
which the rite of baptism is to be administered, is an unim- 
portant matter ; and this is all that we contend for. 

As to the third question, in relation to who is a proper ad- 



ORDINANCES. 183 

ministrator of the ordinance ? we reply, that every regularly 
ordained minister of the Gospel, is called to the performance 
of the office. In every instance, the rite is properly performed, 
when water is applied in the name of the Father, and of the 
Son, and of the Holy Ghost : for if the ceremony be not per- 
formed in this name, the baptism is invalid, whatever mode 
may be observed. 

Jesus circumcised. — li And when eight days were accom- 
plished for the circumcising of the child, his name was called 
JESUS, which was so named of the angel before He was con- 
ceived in the womb. And when the days of her purification, 
according to the law of Moses, were accomplished, they 
brought Him to Jerusalem, to present Him to the Lord ; (as it 
is written in the law of the Lord, Every male that openeth 
the womb, shall be called holy to the Lord ;) and to offer a 
sacrifice, according to that which is said in the law of the 
Lord, A pair of turtle-doves, or two young pigeons." 

Jesus baptized. — "Then cometh Jesus from Galilee to Jor- 
dan, unto John, to be baptized of him. But John forbade Him, 
saying, I have need to be baptized of thee, and comest thou to 
me ? And Jesus, answering, said unto him, Suffer it to be 
so now : for thus it becometh us to fulfill all righteousness. 
Then he suffered Him. And Jesus, when He was baptized, 
went up straightway out of the water : and lo, the heavens 
were opened unto him, and he saw the Spirit of (rod descend- 
ing like a dove, and lighting upon Him : and lo, a voice from 
heaven, saying, This is my beloved Son, in whom I am well 
pleased." 

Jesus 1 disciples baptize.— 11 When therefore, the Lord knew 
how the Pharisees had heard that Jesus made and baptized 
more disciples than John, (though Jesus himself baptized not, 
but His disciples,) He left Judea, and departed again into 
Galilee." 

It is probable that when the Hebrews embrace Christianity 
and return to the Holy Land, they will observe the ordinances 
in the same way they were observed, in the days of our 
Savior. 

Circumcision dropped after the resurrection. — "And He 
said unto them, Go ye into all the world, and preach the Gos- 



184 OEDINANCES. 

pel to every creature. He that believeth and is BAPTIZED, 
shall be saved ; but he that believeth not, shall be damned.' 5 



DISPENSATION OF THE HOLY GHOST. 

SECTION TIL 

Decision of the Ecclesiastical Court. 

Baptism alone.— "And certain men, which came down from 
Judea, taught the brethren, and said, Except ye be circum- 
cised, after the manner of Moses, ye cannot be saved. When 
therefore, Paul and Barnabas had no small dissension and dis- 
putation with them, they determined that Paul and Barnabas, 
and certain other of them, should go up to Jerusalem, unto the 
apostles and elders, about this question. And being brought 
on their way by the Church, they passed through Phenice and 
Samaria, declaring the conversion of the Gentiles : and they 
caused great joy unto all the brethren. And when they came 
to Jerusalem, they were received of the Church, and of the 
apostles and elders, and they declared all things that God had 
done with them. 

"But there rose up certain of the sect of the Pharisees, 
which believed, saying, That it was needful to circumcise 
them, and to command them to keep the law of Moses. And 
the apostles and elders came together, for to consider of this mat- 
ter. And when there had been much disputing, Peter rose 
up, and said unto them. Men and brethren, ye know how that 
a good while ago, God made choice among us, that the Gen- 
tiles by my mouth, should hear the word of the Gospel, and 
believe. And God, which knoweth the hearts, bare them wit- 
ness, giving them the Holy Ghost, even as He did unto us ; 
and put no difference between us and them, purifying their 
hearts by faith. Now therefore, why tempt ye God, to put a 
yoke upon the neck of the disciples, which neither our fathers, 
nor we, were able to bear ? But we believe, that through the 
grace of our Lord Jesus Christ, we shall be saved even as they. 

" Then all the multitude kept silence, and gave audience to 
Barnabas and Paul, declaring what miracles and wonders., 
God had wrought among the Gentiles by them. 

" And after they had held their peace, James answered, 
saying, Men and brethren 3 hearken unto me. Simeon hath 



ORDINANCES. 185 

declared how God, at the first, did visit the Gentiles, to take 
out of them, a people for His name. And to this agree the 
words of the prophet ; as it is written, After this I will return 
and will build again the tabernacle of David, which is fallen 
down ; and 1 will build again the ruins thereof, and I will set 
it up ; that the residue of men might seek after the Lord, and 
all the Gentiles upon whom my name is called, saith the 
Lord, who doth all these things. Known unto God are all 
His works, from the beginning of the world. Wherefore my 
sentence is, that we trouble not them, which from among the 
Gentiles, are turned to God ; but that we write unto them, 
that they abstain from pollutions of idols, and from fornica- 
tion, and from things strangled, and from blood. For Moses 
of old time, hath in every city, them that preach him, being 
read in the synagogues every sabbath-day. 

" Then pleased it the apostles and elders, with the whole 
Church, to send chosen men of their own company to Antioch, 
with Paul and Barnabas ; namely, Judas, surnamed Barsabas, 
and Silas, chief men among the brethren : and they wrote 
letters by them, after this manner : The apostles and elders, 
and brethren, send greeting, unto the brethren which are of 
the Gentiles, in Antioch, and Syria, and Galicia : Foras- 
much as we have heard, that certain which went out from us, 
have troubled you with words, subverting your souls, saying, 
ye must be circumcised and keep the law ; to whom we gave 
no such commandment : it seemed good to us, being assem- 
bled with one accord, to send chosen men unto you, with our 
beloved Barnabas and Paul ; men that have hazarded their 
lives, for the name of our Lord Jesus Christ. We have sent 
therefore Judas and Silas, who shall also, tell you the same 
things by mouth. For it seemed good to the Holy Ghost, and 
to us, to lay upon you no greater burden than these necessary 
things : that ye abstain from meats offered to idols, and from 
blood, and from things strangled, and from fornication : from 
which if ye keep yourselves, ye shall do well. Fare ye well. 

u So when they were dismissed they came to Antioch, and 
when they had gathered the multitude together, they delivered 
the epistle : which when they read, they rejoiced for the con- 
solation. And Judas and Silas, being prophets also themselves, 
exhorted the brethren with many words, and confirmed them. 
And after they had tarried there a space, they were let go in 
peace, from the brethren unto the apostles. Notwithstanding, 
it pleased Silas to abide there still. Paul also, and Barnabas, 
continued in Antioch, teaching and preaching the word of the 
Lord, with many others also." 



186 ORDINANCES. 

After this, S't Paul having made an extended tour among 
the Gentiles, visited Jerusalem : " And when we were come 
to Jerusalem, the brethren received us gladly. And the day 
following Paul went in with us unto James ; and all the elders 
were present. And when he had saluted them, he declared 
particularly what things God had wrought among the Gen- 
tiles by his ministry. And when they heard it, they glorified 
the Lord ; and said unto him, Thou seest, brother, how many 
thousands of Jews there are which believe : and they are all 
zealous of the law: and they are informed of thee, that thou 
teachest all the Jews which are among the Gentiles, to forsake 
Moses, saying, that they ought not to circumcise their child- 
ren, neither, to walk after the customs. What is it therefore ? 
The multitude must needs come together : for they will hear 
that thou art come. Do therefore, this that we say to thee : 
we have four men which have a vow on them ; them take, and 
purify thyself with them and be at charges with them, that 
they may shave their heads : and all may know that those 
things, whereof they were informed concerning thee, are no- 
thing, but that thou thyself also walkest orderly, and keepest the 
law. As touching the Gentiles which believe we have written, 
and concluded that they observe no such thing, save only that 
they keep themselves from things offered to idols, and from 
blood, and from strangled, and from fornication." Here we 
perceive that although this question had been settled by the 
highest authority, yet there were those that were dissatisfied 
with the manner of its settlement. This may give us to un- 
derstand how strong the prejudices of Hebrew disciples were, 
in favor of circumcision. 

John's baptism changed. — "And a certain Jew named Apol- 
los, born at Alexandria, an eloquent man, and mighty in the 
Scriptures, came to Ephesus. This man was instructed in the 
way of the Lord ; and being fervent in the spirit, he spake and 
taught diligently, the things of the Lord, knowing only the 
baptism of John. And he began to speak boldly in the syna- 
gogue : whom, when Aquila and Priscilla had heard, they took 
him unto them, and expounded unto him the way of God more 
perfectly. 

Those, who not knowing of the change of John's baptism 
had been baptized after that manner, are baptized in the name 
of the Lord Jesus.- — "And it came to pass, that while Apollos 
was at Corinth, Paul having passed through the upper coasts, 



ORDINANCES. 187 

came to Ephesus : and finding certain disciples, he said unto 
them, Have ye received the Holy Ghost, since ye believed ? 
And they said unto him, We have not so much as heard whe- 
ther there be any Holy Ghost. And he said unto them, Unto 
what then, were ye baptized ? And they said, Unto John's 
baptism. Then said Paul, John verily, baptized with the bap- 
tism of repentance, saying unto the people, That they should 
believe on Him which should come after him, that is, on Christ 
Jesus. When they heard this, they were baptized in the name 
of the Lord Jesus. And when Paul had laid his hands on 
them, the Holy Ghost came on them ; and they spake with 
tongues and prophesied. And all the men were about twelve. 

Baptism administered by SH Paul. — u I thank God that I 
baptized none of you but Crispus and Gaius ; lest any should 
say that I had baptized in mine own name. And I baptized 
also the household of Stephanas : beside, I know not whether 
I baptized any other. For Christ sent me not to baptize, but 
to preach the Gospel." Not that S't Paul refused to baptize, 
but that he preferred the higher duty of preaching the Gospel ; 
leaving to other ministers,. the administration of the ordinance. 



PASSOVER AND LORD'S SUPPER. 

Passover. — "And the Lord spake unto Moses and Aaron in the 
land of Egypt, saying, This month shall be unto you, a beginning of 
months : it shall be the first month of the year to you. Speak ye unto 
all the congregation of Israel, saying, In the tenth day of this month, 
they shall take to them every man a lamb, according to the house of 
their father, a lamb for an house. And if the household be too little for 
the lamb, let him and his neighbor next unto his house, take it, according 
to the number of the souls : every man according to his eating, shall make 
your count for the lamb. Your lamb shall be without blemish, a male 
of the first year ; ye shall take it out from the sheep or from the goats. 
And ye shall keep it up untill the fourteenth day of the same month ; 
and the whole assembly of the congregation of Israel, shall kill it in 
the evening. And they shall take of the blood, and strike it on the 
two side- posts, and on the upper door-post, of the houses where they 
shall eat it. And they shall eat the flesh in that night, roast with fire, 
and unleavened bread ; and with bitter herbs, shall they eat it. Eat not 
of it raw nor sodden at all with water, but roast with fire ; his head 
with his legs, and with the purtenance thereof. And ye shall let no- 
thing of it remain until the morning; and that which remaineth of it 
until the morning, ye shall burn with fire. And thus shall ye eat of 



188 ORDINANCES. 

it ; With your loins girded, your shoes on your feet, and your staff in 
your hand : and ye shall eat it in haste ; it is the Lord's passover. For 
I will pass through the land of Egypt this night, and will smite all the 
first-born in the land of Egypt, both man and beast: and against all the 
gods of Egypt I will execute judgment: I am the Lord. And the 
blood shall be to you for a token upon the houses where ye are: and 
when I see the blood, I will pass over you, and the plague shall not be 
upon you to destroy you, when I smite the land of Egypt. And this 
day shall be unto you for a memorial ; and ye shall keep it a feast to 
the Lord, throughout your generations : ye shall keep it a feast, by an 
ordinance, forever. 

" Seven days shall ye eat unleavened bread ; even the first day, ye 
shall put away leaven out of your houses: for whosoever eateth leavened 
bread, from the first day until the seventh day, that soul shall be cut 
off from Israel. And in the first day there shall be an holy convoca- 
tion, and in the seventh day there shall be an holy convocation to you ; 
no manner of work shall be done in them, save that which every man 
must eat, that only may be done of you. And ye shall observe the 
feast of unleavened bread ; for in this self-same day, have I brought your 
armies, out of the land of Egypt; therefore shall ye observe this day, 
in your generations, by an ordinance forever. In the first month, on 
the fourteenth day of the month at even, ye shall eat unleavened bread 
until the one and twentieth day of the month, at even. Seven days 
shall there be no leaven found in your houses ; for whosoever eateth 
that which is leavened, even that soul shall be cut off from the congre- 
gation of Israel, whether he be a stranger, or born in the land. Ye 
shall eat nothing leavened ; in all your habitations, shall ye eat unleaven- 
ed bread. 

"Then Moses called for all the elders of Israel, and said unto them, 
Draw out, and take you a lamb, according to your families, and kill 
the passover. And ye shall take a bunch of hyssop, and dip it in the 
blood that is in the bason, and strike the lintel and the two side-posts 
with the blood that is in the bason ; and none of you shall go out at 
the door of his house, until the morning : for the Lord will pass through 
to smite the Egyptians : and when He seeth the blood upon the lintel, 
and on the two side- posts, the Lord will pass over the door, and will 
not suffer the destroyer to come in unto your houses, to smite you. 
And ye shall observe this thing, for an ordinance, to thee and thy sons 
forever. And it shall come to pass, when ye be come to the land 
which the Lord will give you, according as He hath promised, that ye 
shall keep this service. And it shall come to pass, when your children 
shall say unto you, What mean ye by this service ? that ye shall say, 
It is the sacrifice of the Lord's passover, who passed over the houses of 
the children of Israel in Egypt, when he smote the Egyptians, and de- 
livered our houses. And the people bowed the head and worshiped. 
And the children of Israel went away, and did as the Lord had com- 
manded Moses and Aaron, so did they. 

"And the Lord said unto Moses and Aaron, This is the ordinance of 
the passover; there shall no stranger eat thereof: but every man's 



ORDINANCES. 189 

servant that is bought for money, when thou hast circumcised him, 
then shall he eat thereof. 2V foreigner and an hired servant, shall not 
eat thereof. In one house shall it be eaten : thou shalt not carry forth 
aught of the flesh abroad, ont of the house ; neither shall ye break a 
bone thereof. All the congregation of Israel shall keep it. And when 
a stranger shall sojourn with thee, and will keep the passover to the 
Lord, let all his males be circumcised, and then let him come near and 
keep it ; and he shall be as one that is born in the land : for no uncer- 
cumcised person shall eat thereof. One law shall be to him that is 
home-born, and unto the stranger that sojourneth among you. Thus 
did all the children of Israel: as the Lord commanded Moses and 
Aaron, so did they. And it came to pass, the self-same day, that the 
Lord did bring the children of Israel out of the land of Egypt, by their 
armies." 

The passover is celebrated now in a very different manner from what 
it was formerly; "The fifteenth day of the month Nisan, is the first 
day of the passover, which is called the Pasach, or, the passage over. 
It continues a whole week; but the Hebrews who live out of Jerusalem 
and its territories, make it hold eight days, according to the ancient 
custom, when the new moon, by the sanhedrim's order, was proclaim- 
ed, without any computation. The Sabbath which precedes the pass- 
over, is called the Grand Sabbath ; on which day the rabbins preach a 
sermon on the paschal lamb. ' 

" The two first and two last days of the passover, are solemn festivals, 
on which no person is permitted either to work, or do any manner of busi- 
ness ; nay, they keep them as strictly as the Sabbath ; only that they 
make a fire, dress their meat, and carry what things they want, from 
place to place. On the four middle days they are only obliged to refrain 
from work. 

" During these eight days they must neither eat, nor have any 
leavened bread, or any leaven in their houses, nor even in their custo« 
dy ; so that they eat none but unleavened bread, all that time. 

" They go to prayers in the evening, and at their return home, the 
master, with his family and other domestics, after washing their hands, sit 
down to a table, which is duly prepared for their entertainment in the 
day-time, and set off with all the elegance and grandeur, that the cir- 
cumstances of each person will admit of. Instead of eating the ' lamb 
with unleavened bread and bitter herbs,' they have some small pieces of 
lamb or kid, dressed with unleavened bread. Sometimes they have a 
plate covered, in which there are three mysterious cakes, one for the 
high-priest, one for the Levites, and the other for the people ; aUo, the 
blade-bone of a shoulder of lamb, or, at least, some part of it. (The 
Portuguese Hebrews, have the bone on the table, during the whole 
eight days of the passover.) When the shoulder is served up whole, 
at this ceremony, they have a hard egg with it. To this they add a 
dish representing the bricks which their ancestors were forced to make 
in Egypt. This meat is a thick paste, composed of apples, almonds, 
nuts, figs, &c, which they dress in wine and season with cinnamon, 



190 ORDINANCES. 

broke only into pieces, to represent the straw that was made use of in 
the making of the bricks. In another dish they have celery, lettuce, 
chervil, cresses, wild succory, and parsley, to represent the *. bitter 
herbs.' A cruet full of vinegar, and another of oil, are set on the 
table, near the salad. 

" Formerly they used to eat the lamb roasted whole ; but ever since 
their sacrifices have been abolished, which could be offered no where 
but at Jerusalem, they roast one part of it, and boil another ; some- 
times they cut it in pieces. The want of their sacrifices likewise, obliges 
them at present, to suppress several hymns, which relate to the paschal 
lamb ; and their dispersion obliges them also, to pray to God, to re-es- 
tablish Jerusalem, the temple, and its sacrifices, and to deliver them at 
this day, as He formerly did their forefathers, from the tyranny of the 
Egyptians. The modern Hebrews, conclude their meal with the unlea- 
vened bread, formerly they ended it with the lamb ; and they now omit 
girding their loins, taking the staff in their hands, and pulling off 
their shoes, when they eat the lamb ; but they take care however, to 
preserve that humility and attention which are due to this religious cere- 
mony. They decline their heads all the time they are eating ; and 
such as are eminent for their piety, put nothing into their mouths, with- 
out meditating on the several mysteries, with the utmost respect and 
veneration." 

Lord's Supper. 

" Now, the feast of unleavened bread drew nigh, which is 
called The Passover. And the chief-priests and scribes sought 
how they might kill Him ; for they feared the people. 

"Then entered satan into Judas, surnamed Iscariot, being 
of the number of the twelve. And he went his way, and com- 
muned with the chief-priests and captains, how he might 
betray Him unto them. And they were glad, and covenanted 
to give him money. And he promised, and sought opportunity 
to betray Him unto them, in the absence of the multitude. 

" Then came the day of unleavened bread, when the pass- 
over must be killed. And He sent Peter and John, saying, 
Go and prepare us the passover, that we may eat. And 
they said unto Him, Where wilt thou that we prepare ? And 
He said unto them, Behold, when ye are entered into the city, 
there shall a man meet you, bearing a pitcher of water ; follow 
him into the house where he entereth in. And ye shall say 
unto the good man of the house, The master saith unto thee, 
"Where is the guest-chamber, where I shall eat the passover 
with my disciples ? And he shall show you a large upper 
room, furnished : there make ready. And they went and 
found as He had said unto them : and they made ready the 
passover. 



ORDINANCES. 191 

"And when the hour was come, He sat down, and the 
twelve apostles with Him. And He said unto them, With de- 
sire, I have desired to eat this passover with you, before I 
suffer : for I say unto you, I will not any more eat thereof, 
until it be fulfilled in the kingdom of Grod. 

"And as they were eating, Jesus took bread, and blessed it, 
and brake it, and gave it to the disciples, and said, Take eat, 
this is my body." 

"And He took the cup, and gave thanks, and gave it to 
them, saying, Drink ye all of it : for this is my blood of the 
new testament, which is shed for many for the remission of 



With regard to the sacrament of the Lord's Supper, the 
Roman Catholic Church "holds the doctrine of transubstantia- 
tion ; that is, that after consecration, the elements of bread 
and wine, no longer remain, but that a perfect body of our Savior 
is given to each individual, receiving the consecrated wafer; 
and that the same body which was offered on the cross." 



Luther taught the doctrine of consubstantiation ; ' that is, 
that the body of Christ is so with the bread, or in the bread, 
that it is actually eaten with the bread ; and whatsoever mo- 
tion, or action, the bread hath, the body of Christ has the 



Calvin (the Waldenses before him,) taught " that the bread 
and wine are outward and visible signs of the body and blood 
of Christ, which body and blood are received and eaten in a 
heavenly, or spiritual manner;" and such now, is the doctrine 
of almost all the reformed Churches. 

Although there are many peculiarities existing amongst the 
various denominations into which the Church of G-od is di- 
vided, yet these peculiarities, it is admitted, do not involve the 
points of faith, deemed essential to salvation. Things of this 
sort then, should not prevent Christian fellowship and union ; 
and where, in all the arrangement of the Christian system, is 
there so proper a place for Christians of all denominations to 
assemble, and for the time, to dismiss their peculiarities, as at 
the Lord's table? What beauty, consistency and propriety, 
there would be in this ! 



CHAPTER VI. 



THE JUDGMENT. 

It is obvious that the attribute of justice, is not fully dis- 
played, in the dispensation of things, in the pVesent state ; 
mercy is the peculiar attribute under which human life is 
passed ; the period when justice shall be fully dispensed, carries 
us beyond the boundaries of human life-— to the end of time — 
to the judgment-seat. 

When man fell from his pure and innocent condition, God 
pitied him, and in mercy, provided a plan whereby His fallen 
creature should have a chance to be restored to His favor. To 
the embracement of this chance he is invited ; if man neglects 
the call and thereby foregoes the benefits of the plan, and dies 
in rebellion against G-od, for his own conduct, at the judgment, 
shall he be condemned ; this is reasonable, proper, consistent^ 
just. Man is condemned, not for the fall, but for his rebellion 
against God, and for despising that grace and mercy which 
sought to save him, " but he would not." 

The indispensable necessity of a day of judgment, appears 
in every view. That a vast amount of injustice is done, in 
every department of society, by man to man, which goes un- 
redressed in this world, is manifest to the most careless ob- 
server ; now, this the judgment proposes to correct, for there 
alone, can it be corrected. Satisfaction is sometimes sought 
from human tribunals, for acts of injustice done here ; but the 
awards of these, (even were they competent to mete out ade- 
quate justice,) are, from a variety of causes, in many instances, 
unsatisfactory. 

Men sometimes, deem themselves fortunate^ if in their deal- 
ings, by art or ingenuity, they are enabled to overreach others, 
and escape justice ; but this is exceedingly unwise ; for in such 
case, who has not seen the property acquired by a father, melt 
away in the hands of a son ? The present proprietor may 



THE JUDGMENT. 198 

retain it during his lifetime, but those who inherit from him, 
lose it. This may account for many of those providential 
occurrences that appear to us to be inexplicable — (xod's bless- 
ing is withheld from such acquisitions, if His curse is not 
pronounced upon them. Beside, they who acquire property 
in the way alluded to, " treasure up unto themselves wrath, 
against the day of wrath, and revelation of the righteous judg- 
ment of Grod ; who will render to every man according to his 
deeds." " In the day when (rod shall judge the secrets of 
men, by Jesus Christ," these acts of injustice, as well as all 
others of every possible description, shall be exposed and pun- 
ished, before a congregated universe. 

It is to be feared that men sometimes propose to themselves 
to become rich, by every available means, and afterward to 
repent, believe, become members of the Church, die and go to 
heaven. Bat can this be ? 1. It is a reversal of Grod's com- 
mand : " Seek ye first, the kingdom of God and His righteous- 
ness ; and all these things shall be added unto you." 2.. It is 
a palpable violation of the doctrine of restitution, which 
teaches : " 1. That where it. can be made in kind, or the in- 
jury can be certainly valued, we are to restore the thing or the 
value of it. 2. We are bound to restore the thing with the 
natural increase of it, that is, to satisfy for the loss sustained 
in the mean time, and the gain hindered. 3. "Where the thing 
cannot be restored, and the value of it is not certain, we are 
to give reasonable satisfaction, according to a middle estima- 
tion. 4. We are at least, to give by way of restitution, what 
the law would give, for that is generally equal, and in most 
cases, rather favorable than rigorous.' 5. A man is not only 
bound to restitution for the injury he did, but for all that 
directly, follows from the injurious act ; for the first injury 
being wilful, we are supposed to will all that which follows 
upon it." 

That man occupies a false, an unnatural position, we have 
shown in Chapter II. Of this every thing that surrounds, and 
every thing within, constantly admonishes him. A simple 
comparison of man's present condition with what it was before 
he sinned and fell, demonstrates the truth of the statement here 
made : (rod pronounced him then, with every thing else that 
He had made, u very goody In his present condition, his heart 
is said to be, " deceitful and desperately wicked." His whole 
nature is corrupt; " From the sole of the foot even unto the 
IS 



194: THE JUDGMENT. 

head, there is no soundness in it ; but wounds, and bruises, 
and putrefying sores : they have not been closed, neither bound 
up, neither mollified with ointment." 

That the believer in Jesus is to be restored to his true, his 
natural position, is a fact as clearly demonstrated in the Bible 
as any other : Peter in Acts, urging the resurrection of Christ, 
and the necessity of faith in Him, says, " Repent ye therefore 
and be converted, that your sins may be blotted out, when the 
times of refreshing shall come from the presence of the Lord, 
and He shall send Jesus Christ, which before was preached 
unto you : whom the heaven must receive until the times of 
restitution of all things, which God hath spoken by the mouth 
of all His holy prophets, since the world began." 

The following brief comparison of man's condition, before 
and after he sinned and fell, with what it shall be after his 
restoration, is confirmatory of the statement made: — There 
Adam "heard the voice of the Lord Grod walking in the Garden, 
in the cool of the day" — here, " Behold, the tabernacle of Grod 
is with men, and He will dwell with them." There, was ** the 
Tree of Life also, in the midst of the Garden," to which 
Adam had free access — here, "in the midst of the street of 
it, and on either side of the river, was there the Tree of Life." 
There a river went out of Eden, to water the Garden" — here 
there is " a pure river of water of Life, clear as crystal, pro- 
ceeding out of the throne* of God and the Lamb." There, 
God said, "Cursed is the ground for thy sake" — here, " there 
shall be no more curse." There, "Adam went forth from the 
Garden, overwhelmed with sorrow, to toil awhile, and then 
die" — here, " God shall wipe away all tears from their eyes; 
and there shall be no more death, neither crying ; neither 
shall there be any more pain." There, " grew every tree that 
is pleasant to the sight, and good for food" — here, is "the 
Tree of Life, which bare twelve manner of fruits, and yielded 
her fruit every month ; and the leaves of the tree were for the 
healing of the nations." There, man was " sent forth from 
the Garden" — here, "they shall reign forever and ever." 
Thus the circle is complete— the believer is restored to inno- 

CENCY, PURITY, IMMORTALITY. 

The world to be dissolved. — " This second epistle, beloved, 
I now write unto you ; in both which I stir up your pure minds 
by way of remembrance ; that ye may be mindful of the words 
which were spoken before by the holy prophets, and of the 
commandment of us, the apostles of the Lord and Savior: 
knowing this first, that there shall come in the last days, 



THE JUDGMENT. 195 

scoffers, walking after their own lusts, and saying, Where is 
the promise of His coming ? for since the fathers fell asleep, 
all things continue as they were from the beginning of the 
creation. For this they willingly are ignorant of, that by the 
word of God, the heavens were of old : and the earth standing 
out of the water and in the water : whereby the world that 
then was, being overflowed with water, perished : but the 
heavens and the earth which are now, by the same word, are 
kept in store, reserved unto fire, against the day of judgment, 
and perdition of ungodly men. 

" Seeing then, that all these things shall be dissolved, what 
manner of persons ought ye to be, in all holy conversation and 
godliness ; looking for and hasting unto the coming of the day 
of God, wherein the heavens being on fire, shall be dissolved, 
and the elements shall melt with fervent heat?" 

Presages of the Judgment. — " Immediately after the tribu- 
lation of those days, shall the sun be darkened, and the moon 
shall not give her light, and the stars shall fall from heaven, 
and the powers of the heavens shall be shaken. And then 
shall appear the sign of the Son of Man in heaven : and then 
shall all the tribes of the earth mourn ; and they shall see the 
Son of Man coming in the clouds of heaven, with power and 
great glory." 

Manner of coming of the Day of Judgment. — " But the 
Day of the Lord, will come as a thief in the night ; in the 
which the heavens shall pass away with* a great noise, and the 
elements shall melt with fervent heat ; the earth also, and all 
the works that are therein, shall be burnt up. 

" Heaven and earth shall pass away, but my word shall not 
pass away. But of that day and hour, knoweth no man ; no, 
not the angels of heaven, but my Father only." 

What must be accomplished before the end of time. — "And 
this Gospel of the kingdom shall be preached in all the world, 
for a witness unto all nations ; and then shall the end come." 

End of time. — " And I saw another mighty angel come 
down from heaven, clothed with a cloud, and a rainbow was 
upon his head, and his face was as it were the sun, and his 
feet as pillars of fire ; and he had in his hand a little book 
open ; and he set his right foot upon the sea, and his left foot 
on the earth ; and he cried with a loud voice, as when a lion 
roareth : and when he had cried, seven thunders uttered their 
voices. And when the seven thunders had uttered their voices, 
I was about to write : and I heard a voice from heaven, say- 



196 THE JUDGMENT. 

ing unto me, Seal up those things which the seven thunders 
uttered, and write them not. And the angel which I saw stand 
upon the sea, and upon the earth, lifted up his hand to heaven, 
and sware by Him that liveth for ever and ever ; who created 
heaven, and the things that therein are ; and the earth, and 
the things that therein are ; and the sea, and the things which 
are therein, that there should be time no longer : but in the 
days of the voice of the seventh angel, when he shall begin to 
sound, the mystery of God shall he finished, as He hath de- 
clared to His servants the prophets. 

"And I beheld when he had opened the sixth seal, and lo, 
there was a great earthquake ; and the sun became black as 
sackcloth of hair, and the moon became as blood, and the stars 
of heaven fell unto the earth, even as a fig-tree casteth her 
untimely figs, when she is shaken of a mighty wind : and the 
heaven departed as a scroll when it is rolled together, and 
every mountain and island were moved out of their places : 
and the kings of the earth, and the great men, and the rich 
men, and the chief captains, and the mighty men, and every 
bondman, and every freeman, hid themselves in the dens, and 
in the rocks of the mountains ; and said to the mountains and 
rocks, Fall on us and hide us from the face of Him that sitteth 
on the throne, and from the wrath of the Lamb : for the great 
day of his wrath is come, and who shall be able to stand?" 

The resurrection.— -The doctrine of the resurrection of the 
body from the dead, is a mystery, and therefore, becomes an 
article of faith — we must believe what we cannot understand. 

This doctrine is very distinctly taught in both the Old and 
New Testament : Job says, "I know that my Redeemer liveth, 
and that He shall stand at the latter day, upon the earth : 
and though, after my skin, worms destroy this body, yet in my 
flesh shall I see G-od : whom I shall see for myself, and mine 
eyes shall behold, and not another; though Jny reins be con- 
sumed within me." Psalms, " My flesh shall ajso re st in hope : 
for thou wilt not leave my soul in hell : neither wilt thou 
suffer thine Holy One, to see corruption." Isaiah, is Thy dead 
men shall live, together with my dead body, shall they arise. 
Awake and sing, ye that dwell in dust : for the dew is as the 
dew of herbs, and the earth shall cast out the dead." John, 
"Marvel not at this : for the hour is coming r in the which all 
that are in the graves shall hear His voice, and shall come forth ; 
they that have done good, unto the resurrection of life ; and 
they that have done evil, unto the resurrection of damnation ." 



THE JUDGMENT. 197 

All shall rise. — " But this I confess unto thee, that after the 
way which they call heresy, so worship I the Grod of my 
fathers : believing all things which are written in the law and 
in the prophets ; and have hope toward Grod, wdiich they them- 
selves also allow, that there shall be a resurrection of the dead, 
both of the just and unjust.'''' 

By Christ* s resurrection is taught the certainty of our res- 
urrection. — u Now if Christ be preached that He rose from the 
dead, how say some among you, that there is no resurrection of 
the dead ? But if there be no resurrection of the dead, then is 
our preaching vain, and your faith is also vain. Yea, and we 
are found false witnesses of Grod ; because we have testified of 
Grod, that He raised up Christ; whom he raised not up, if 
so be that the dead rise not. For if the dead rise not, then is 
Christ not raised : and if Christ be not raised, your faith is 
vain ; ye are yet in your sins. Then they also which are 
fallen asleep in Christ, are perished. If in this life only, we 
have hope in Christ, we are of all men, most miserable. But 
now is Christ risen from the dead, and become the first fruits 
of them that slept. 

"For since by man came death, by man came also, the 
resurrection of the dead. For as in Adam all die, even so in 
Christ, shall all be made alive : but every man in his own order, 
Christ the first-fruits ; afterward, they that are Christ's at His 
coming. 

"But some man will say, How are the dead raised up ? and 
with what body do they come ? Thou fool ! that which thou 
sowest is not quickened, except it die : and that which thou 
sowest, thou sowest not that body that shall be, but bare grain, 
it may chance of wheat, or of some other grain : but Grod 
giveth it a body as it hath pleased Him, and to every seed his 
own body. All flesh is not the same flesh : but there is one 
kind of flesh of men, another flesh of beasts, another flesh of 
fishes, and another of birds. There are also, celestial bodies, 
and bodies terrestrial : but the glory of the celestial is one, and 
the glory of the terrestrial is another. There is one glory of 
the sun, and another glory of the moon, and another glory of 
the stars ; for one star differeth from another star, in glory. 
So also, is the resurrection of the dead : it is sown in corrup- 
tion, it is raised in incorruption : it is sown in dishonor, it is 
raised in glory : it is sown in weakness, it is raised in power : 
it is sown a natural body, it is raised a spiritual body. And 
so it is written, The first man Adam, was made a living soul ; 



198 THE JUDGMENT. 

the last Adam, was made a quickening spirit. Howbeit, that 
was not first which is spiritual, bat that which is natural ; 
and afterward, that which is spiritual. The first man is of 
the earth, earthy ; the second man is the Lord from heaven. 
As is the earthy, such are they also, that are earthy : and, as 
is the heavenly, such are they also, that are heavenly. And 
as we have borne the image of the earthy, we shall also, bear 
the image of the heavenly." 

The doctrine questioned and explained. — " The same day 
came to Him the Sadducees, which say that there is no resur- 
rection, and asked Him, saying, Master, Moses said, If a man 
die, having no children, his brother shall marry his wife, and 
raise up seed unto his brother. Now, there were with us, seven 
brethren : and the first, when he had married a wife, deceased ; 
and having no issue, left his wife unto his brother : likewise, 
the second also, and the third, unto the seventh. And last of 
all, the woman died also : therefore, in the resurrection, whose 
wife shall she be of the seven ? for they all had her. Jesus 
answered and said unto them, Ye do err, not knowing the 
Scriptures, nor the power of (rod : for in the resurrection, they 
neither marry, nor are given in marriage, but are as the angels 
of Grod, in heaven. But as touching the resurrection of the 
dead, have ye not read that which was spoken unto you by 
God, saying, I am the G-od of Abraham, and the Grod of Isaac, 
and the Grod of Jacob? Grod is not the Grod of the dead, but 
of the living." 

The whole doctrine is presented in one view, by the follow- 
ing Scriptures : — 

Jesus entombed, Sfc. — ■- When the even was come, there 
came a rich man of Arimathea, named Joseph, who also him- 
self, was Jesus' disciple : he went to Pilate, and begged the 
body of Jesus. Then Pilate commanded the body to be 
delivered. And when Joseph had taken the body, he wrapped 
it in a clean linen cloth, and laid it in his own new tomb, 
which he had hewn out in the rock : and he rolled a great stone 
to the door of the sepulcher, and departed. 

"Now, the next day that followed the day of the prepara- 
tion, the chief-priests and Pharisees, came together unto Pilate, 
saying, Sir, we remember that that deceiver said, while He 
was yet alive, After three days I will rise again. Command 
therefore, that the sepulcher be made sure until the third day, 
lest His disciples come by night, and steal Him away, and say 
unto the people, He is risen from the dead : so the last error 



THE JUDGMENT. 199 

shall be worse than the first. Pilate said unto them. Ye have 
a watch : go your way, make it as sure as ye cam So they 
went, and made the sepulcher sure, sealing the stone, and 
setting a watch. 

"And behold, there was a great earthquake: for the angel 
of the Lord descended from heaven, and came and rolled back 
the stone from the door, and sat upon it. His countenance 
was like lightning, and his raiment w r hite as snow. And for 
fear of him the keepers did shake, and became as dead men. 

"And when the Sabbath was past, Mary Magdalene, and 
Mary, the mother of James, and Salome, had bought sweet 
spices, that they might come and anoint Him. And very early 
in the morning, the first day of the week, they came unto the 
sepulcher at the rising of the sun. And they said among 
themselves, Who shall roll us away the stone from the door of 
the sepulcher ? (and when they looked, they saw that the stone 
was rolled away,) for it was very great. And entering into the 
sepulcher, they saw a young man sitting on the right side, 
clothed in a long white garment ; and they w T ere affrighted. 
And he saith unto them, Be not affrighted : ye seek Jesus of 
Nazareth, which was crucified : He is risen ; He is not here : 
behold the place where they laid Him. But go your way, tell 
His disciples and Peter, that He goeth before you into Galilee : 
there shall ye see Him, as He said unto you. 

u Then the same day at evening, being the first day of the 
week, when the doors were shut where the disciples were 
assembled, for fear of the Jews, came Jesus, and stood in the 
midst, and saith unto them, Peace be unto you. And w T hen 
He had so said, He shewed unto them His hands and His side. 
Then were the disciples glad when they saw the Lord. Then 
said Jesus unto them again, Peace be unto you : as my Father 
hath sent me, even so send I you. Ar\d when He had said 
this, He breathed on them, and saith unto them, Receive ye 
the Holy Ghost." 



His public ascension. — "The former treatise have T made, 
Theophilus, of all that Jesus began both to do and teach, 
until the day in which he was taken up, after that He through 
the Holy Ghost, had given commandments unto the apostles 
whom He had chosen : to whom also, he shewed himself alive 
after His passion, by many infallible proofs ; being seen of 
them forty days, and speaking of the things pertaining to the 
kingdom of God ; and being assembled together with them, 
commanded them that they should not depart from Jerusalem, 



200 THE JUDGMENT. 

but wait for the promise of the Father, which saith He, Ye 
have heard of me : for John truly baptized with water ; but 
ye shall be baptized with the Holy Ghost, not many days 
hence. When they therefore, were come together, they asked 
Him, saying, Lord, wilt thou at this time restore again the 
kingdom to Israel? And He said unto them, It is not for you 
to know the times or the seasons which the Father hath put in 
His own power. But ye shall receive power, after that the 
Holy Grhost is come upon you : and ye shall be witnesses unto 
me, both in Jerusalem, and in all Judea, and in Samaria, and 
unto the uttermost part of the earth. And when He had 
spoken these things, while they beheld, He was taken up ; and 
a cloud received Him out of their sight. And while they 
looked steadfastly, toward heaven ; as He went up, behold two 
men stood by them in white apparel ; which also said, Yemen 
of G-alilee, why stand ye gazing up into heaven ? This same 
Jesus, which is taken up from you into heaven, shall so come 
in like manner as ye have seen Him go into heaven." 

Heaven — Hell. — The correctness of the statement, that 
Heaven is a place of comfort to the souls of those who die in 
the Lord ; where they go immediately, and shall remain until 
the resurrection ; and that Hell is a place of torment to the 
souls of those who die f»ut of Christ ; where they go imme- 
diately, and shall remain until the resurrection, is abundantly 
shown by the following Scripture : " There was a certain rich 
man, which was clothed in purple and fine linen, and fared 
sumptuously every day : and there was a certain beggar 
named Lazarus, which was laid at his gate, full of sores, and 
desiring to be fed with the crumbs which fell from the rich 
man's table : moreover, the dogs came and licked his sores. 

4 'And it came to pass, that the beggar died, and was carried 
by the angels into Abraham's bosom: the rich man also, died 
and was buried; and in hell he lifted up his eyes, being in 
torments; and seeth Abraham afar off and Lazarus in his 
bosom : and he cried and said, Father Abraham, have mercy 
on me, and send Lazarus, that he may dip the tip of his finger 
in water, and cool my tongue : for I am tormented in this 
flame. But Abraham said, Son, remember that thou, in thy 
lifetime, receivedst thy good things, and likewise, Lazarus 
evil things : but now he is comforted, and thou art tormented." 

The first resurrection. — " For I would not have you to be 
ignorant, brethren, concerning them which are asleep, that ye 



THE JUDGMENT. 201 

sorrow not, even as others which have no hope. For if we 
believe that Jesus died and rose again, even so them also, 
which sleep in Jesus, will God bring with Him. For this we 
say unto you, by the word of the Lord, that we which are 
alive and remain unto the coming of the Lord, shall not prevent 
them which are asleep. For the Lord himself shall descend 
from heaven with a shout ; with the voice of the archangel, 
and with the trump of God : and the dead in Christ shall rise 
first. Then we which are alive and remain, shall be caught 
up together with them in the clouds, to meet the Lord in the 
air: and so shall we be ever with the Lord. Wherefore, com- 
fort one another with these words. 

"And I saw thrones, and they sat upon them, and judgment 
was given unto them : and I saw the souls of them that were 
beheaded for the witness of Jesus, and for the word of God, 
and which had not worshiped the beast, neither his image, 
neither had received his mark upon their foreheads, or in their 
hands, and they lived and reigned with Christ a thousand years. 
But the rest of the dead lived not again, until the thousand 
years were finished. This is the first resurrection. Blessed 
and holy is he that hath part in the first resurrection : on such, 
the second death hath no power, but they shall be priests of 
God and of Christ, and shall reign with Him a thousand 
years." 

Christ the resurrection. — ' c I am the resurrection and the 
life : he that believeth in me, though he were dead, yet shall 
he live : and whosoever liveth and believeth in me, shall never 
die. 

" Know ye not, that so many of us as were baptized into 
Jesus Christ, were baptized into His death ? therefore, we are 
buried with Him by baptism into death; that like as Christ 
was raised up from the dead, by the glory of the Father, 
even so we also, should walk in newness of life. For if we 
have been planted together in the likeness of His death, we 
shall be also, in the likeness of his resurrection." 



The dead are raised by the poiver of Christ. — "And this is 
the Father's will, which hath sent me, that of all which He 
hath give me, I shall lose nothing, but should raise it up again 
at the last day. And this is the will of Him that sent me, 
that every one which seeth the Son and believeth on Him, may 
have everlasting life : and I will raise him up at the last day. 

"No man can come to mc, except the Father which hath 



202 THE JUDGMENT. 

sent me, draw him : and I will raise him up at the last 
day. 

" Whoso eateth my flesh, and drinketh my blood, hath 
eternal life : and I will raise him up at the last day." 

Manner of Christ's coming. — "For as the lightning oometh 
out of the east, and shineth even unto the west ; so shall also, 
the coming of the Son of Man be." 

The throne and the judge. — "And I saw a great white 
throne, and Him that sat on it, from whose face the earth and 
the heaven, fled away ; and there was found no place for 
them." 

Christ the judge. — " I charge thee therefore, before God, and 
the Lord Jesus Christ, who shall judge the quick and the dead, 
at His appearing. 

"And He commanded us to preach unto the people, and to 
testify that it is He which was ordained of God, to be the 
judge of quick and dead. 

" In the day when Grod shall judge the secrets of men, by 
Jesus Christ, according to my Gospel." 

Shall judge in righteousness. — "Henceforth there is laid 
up for me, a crown of righteousness, which the Lord, the 
righteous judge, shall give me at that day. 

" Because he hath appointed a day, in the which He will 
judge the world in righteousness, by that nian whom He hath 
ordained. 

"And He shall judge the world in righteousness ; He shall 
minister judgment to the people in uprightness. 

"He cometh to judge the earth : He shall judge the world 
with righteousness, and the people with His truth. 

" Let the floods clap their hands : let the hills be joyful 
together, before the Lord, for He cometh to judge the earth : 
with righteousness shall He judge the world, and the people 
with equity." 

All must appear and be judged. — " For we must all appear 
before the judgment-seat of Christ, that every one may receive 
the things done in his body, according to that he hath done, 
whether it be good or ba 1. 

"And I saw the dead, small and great, stand before God; 
and the books were opened ; and another book was opened, 



THE JUDGMENT. 203 

which is the Book of Life : and the dead were judged out of 
those things which were written in the books, according to 
their works. And the sea gave up the dead which were in 
it ; and death and hell delivered up the dead which were in 
them : and they were judged, every man according to their 



Devil and his angels. — "And there was war in heaven : 
Michael and his angels fought against the dragon ; and the 
dragon fought and his angels, and prevailed not : neither was 
their place found any more in heaven. And the great dragon 
was cast out, that old serpent, called the devil, and satan, 
which deceiveth the whole world ; he was cast out into the 
earth, and his angels were cast out with him. 

11 God spared not the angels that sinned, but cast them down 
to hell, and delivered them into chains of darkness, to be re- 
served unto judgment. 

u And the angels which kept not their first estate, but left 
their own habitation, He hath reserved in everlasting chains, 
under darkness, unto the judgment of the great day." 

They that are alive at the end of time. — " Behold, I shew 
you a mystery : We shall not all sleep, but we shall all be 
changed in a moment, in the twinkling of an eye, at the last 
trump : for the trumpet shall sound, and the dead shall be 
raised incorruptible, and we shall be changed." 

The proceeding and the sentence. 

" When the Son of Man shall come in His glory, and all the 
holy angels with Him, then shall he sit upon the throne of His 
glory : and before Him shall be gathered all nations ; and He 
shall separate them, one from another, as a shepherd divideth 
his sheep from the goats : and He shall set the sheep on His 
right hand, but the goats on the left. Then shall the King 
say unto them on His right hand, Come, ye blessed of my 
Father, inherit the kingdom prepared for you, from the foun- 
dation of the world: for I was an hungered, and ye gave me 
meat : I was thirsty, and ye gave me drink : I was a stranger, 
and ye took me in : naked, and ye clothed me : I was sick, and 
ye visited me : I was in prison, and ye came unto me. Then 
shall the righteous answer Him, saying, Lord, when saw we 
thee an hungered, and fed thee : or thirsty, and gave thee 
drink ? When saw we thee a stranger, and took thee in? Or 



204 THE JUDGMENT. 

naked, and clothed thee ? Or when saw we thee sick, or in 
prison, and came unto thee ? And the King shall answer, and 
say unto them, Yerily, I say unto you, Inasmuch as ye have 
done it unto one of the least of these, my brethren, ye have 
done it unto me. 

" Then shall He say unto them on his left hand, Depart 
from me, ye cursed, into everlasting fire prepared for the devil 
and his angels: for I was an hungered, and ye gave me no 
meat : I was thirsty, and ye gave me no drink : I was a 
stranger, and ye took me not in : naked, and ye clothed me 
not : sick, and in prison, and ye visited me not. Then shall 
they also, answer Him, saying, Lord, when saw we thee an 
hungered, or athirst, or a stranger, or naked, or sick, or in 
prison, and did not minjster unto thee ? Then shall he answer 
them, saying, Yerily, I say unto you, Inasmuch as ye did it 
not to one of the least of these, ye did it not to me. And 
these shall go away INTO EVERLASTING PUNISHMENT : 
but the righteous INTO LIFE ETERNAL." 



AFTER THE JUDGMENT. 

Neiu Heavens and a New Earth. — " For behold, I create 
new heavens, and a new earth : and the former shall not be 
remembered, nor come into mind. 

"Nevertheless we, according to His promise, look for new 
heavens and a new earth, wherein dwelleth righteousness. 

' 'And I saw a new heaven and a new earth : for the first 
heaven and the first earth, were passed away, and there was 
no more sea. And I John, saw the holy city, the New Jerusa- 
lem, coming down from God, out of heaven, prepared as a 
bride, adorned for her husband. And I heard a great voice out 
of heaven, saying, Behold the tabernacle of God is with men, 
and he will dwell with them, and they shall be His people, 
and God himself, shall be with them, and be their God. And 
God shall wipe away all tears from their eyes ; and there shall 
be no more death, neither sorrow, nor crying ; neither shall 
there be any more pain : for the former things are passed 
away. And He that sat upon the throne said, Behold, I make 
all things new. And He said unto me, Write, for these things 
are true and faithful. And He said unto me, It is done. I 
am Alpha and Omega, the beginning and the end : I will give 
unto him that is athirst, of the fountain of the water of life, 



THE JUDGMENT. 205 

freely. He that overcometh shall inherit all things ; and I 
will be his G-od, and he shall be my son." 

State of the blessed. — "And there came unto me, one of the 
seven angels which had the seven vials full of the seven 
plagues, and talked with me, saying, Come hither and I will 
shew thee the bride, the Lamb's wife. And he carried me 
away in the spirit, to a great and high mountain, and shewed 
me that great city, the Holy Jerusalem, descending out of 
heaven from G-od, having the glory of Clod : and her light was 
like unto a stone most precious, even like a jasper-stone, clear 
as crystal, and had a wall great and high, and had twelve 
gates, and at the gates twelve angels, and names written there- 
on, which are the names of the twelve tribes of the children of 
Israel : on the east, three gates ; on the north, three gates ; on 
the south, three gates ; and on the west, three gates. And 
the wall of the city, had twelve foundations, and in them the 
names of the twelve apostles of the Lamb. And he that talked 
with me, had a golden reed to measure the city, and the gates 
thereof, and the wall thereof. And the city lieth four-square, 
and the length is as large .as the breadth. And he measured 
the city with the reed, twelve thousand furlongs: the length, 
and the breadth, and the height of it, are equal. And he 
measured the wall thereof, an hundred and forty and four 
cubits, according to the measure of a man, that is, of the 
angel. And the building of the wall of it, was of jasper : 
and the city was pure gold, like unto clear glass. And the 
foundations of the wall of the city, were garnished with all 
manner of precious stones. The first foundation was jasper ; 
the second, sapphire ; the third, a chalcedony ; the fourth, an 
emerald ; the fifth, sardonyx ; the sixth, sardius ; the seventh, 
chrysolite ; the eighth, beryl; the ninth, a topaz ; the tenth, a 
chrysophrasus ; the eleventh, a jacinth ; the twelfth, an ame- 
thyst. And the twelve gates were twelve pearls ; every 
several gate, was of one pearl: and the street of the city was 
pure gold, as it were transparent glass. And I saw no temple 
therein : for the Lord G-od Almighty, and the Lamb, are the 
temple of it. And the city had no need of the san, neither of 
the moon, to shine in it ; for the glory of God did lighten it, 
and the Lamb is the light thereof. And the nations of them 
which are saved, shall walk in the light of it : and the kings 
of the earth do bring their glory and honor into it : And the 
gates of it shall not be shut at all by day ; for there shall be 
no night there. And they shall bring the glory and honor of 
the nations into it. And there shall, in no wise, enter into it, 



206 THE JUDGMENT. 

any thing that defileth, neither whatsoever worketh abomi- 
nation, or maketh a lie ; but they which are written in the 
Lamb's book of life. And he shewed me a pure river of Water 
of Life, clear as crystal, proceeding out of the throne of Grod 
and the Lamb. In the midst of the street of it, and on either 
side of the river, was there the Tree of Life, which bare twelve 
manner of fruits, and yielded her fruit every month : and the 
leaves of the Tree, were for the healing of the nations. And 
there shall be no more curse : but the throne of Grod and of 
the Lamb, shall be in it ; and his servants shall serve Him : 
and they shall see His face ; and His name shall be in their 
foreheads. And there shall be no night there ; and they need 
no candle, neither light of the sun ; for the Lord God giveth 
them light : and they shall reign forever and ever." 

State of the cursed. — " He that overcometh shall inherit all 
things ; and I will be his Grod, and he shall be my son ; but 
the fearful and unbelieving, and the abominable, and murder- 
ers, and whoremongers, and sorcerers, and idolaters, and all 
liars, shall have their part in the lake which burneth with fire 
and brimstone ; which is the second death. 

"And the third angel followed them, saying with a loud 
voice, If any man worship the beast and his image, and 
receive his mark in his forehead, or in his hand, the same shall 
drink of the wine of the wrath of (rod, which is poured out 
without mixture, into the cup of His indignation ; and he shall 
be tormented with fire and brimstone, in the presence of the 
holy angels, and in the presence of the Lamb : and the smoke 
of their torment ascendeth up for ever and ever : and they have 
no rest, day nor night, who worship the beast and his image, 
and whosoever receiveth the mark of his name. 

"And the beast was taken, and with him the false prophet, 
that wrought miracles before him, with which he deceived 
them that had received the mark of the beast, and them that- 
worshipped his image. These both were cast alive, into the 
lake of fire, burning with brimstone. 

"And the devil that deceived them, was cast into the lake 
of fire and brjmstone, where the beast and the false prophet 
are ; and shall be tormented day and night forever and ever. 

"And death and hell were cast into the lake of fire. This 
is the second death. And whosoever was not found written in 
the Book of Life, was cast into the lake of fire." 

AMEN AND AMEN. 



APPENDIX. 



RELIGIOUS PRINCIPLES 



OF THE 



CHURCH OF GOD. 



14 



APPENDIX, 



WILL. 

An author defines will thus : " That faculty of the mind by 
which we determine either to do or forbear an action ; the 
faculty which is exercised in deciding, among two or . more 
objects, which we shall embrace or pursue. The will is direct- 
ed or influenced by the judgment. The understanding or 
reason, compares different objects, which operate as motives ; 
the judgment determines which is preferable, and the will 
decides which to pursue. In other words, we reason with 
respect to the value or importance of things : we then judge 
which is to be preferred, and we will to take the most valuable. 
These are but different operations of the mind, soul, or intel- 
lectual part of man." 

Arminius speaks of will thus : tl In his primitive condition, 
as he came out of the hands of his Creator, man was endowed 
with such a portion of knowledge, holiness, and power, as 
enabled him to understand, esteem, consider, will, and to per- 
form, the true good, according to the commandment delivered 
to him : yet, none of these acts could he do, except through 
the assistance of divine grace. But in his lapsed and sinful 
state, man is not capable, of and by himself, either to think, 
to will, or to do, that which is really good ; but it is necessary 
for him to be regenerated and renewed in his intellect, affec- 
tions, or will, and in all his powers, by God in Christ, through 
the Holy Spirit, that he may be qualified rightly to understand, 
esteem, consider, will, and perform, whatever is truly good. 
When he is made a partaker of this regeneration, or renova- 
tion, since he is delivered from sin, he is capable of thinking, 
willing', and doing, that which is good, but yet, not without 
the continued aids of divine grace." " To which is only to be 
added," says another, " to complete the scriptural view, that a 
degree of grace to consider his ways, and to return to Grod, is 
through the merits of Christ, vouchsafed to every man." — "It 



212 APPENDIX. 

is God that worketh in you, both to will and to do, of His 
good pleasure." "Not that we are sufficient of ourselves to 
think any thing, as of ourselves, but our sufficiency is of God." 
" We know not what to pray for as we ought, but the Spirit 
helpeth our infirmities." We are said to be " led by the 
Spirit," and to " walk in the Spirit." 



ATONEMENT. 

" How may mercy be extended to offending creatures, the 
subjects of the divine government, without encouraging vice, 
or lowering the righteous and holy character of Grod, and the 
authority of His government, in the maintenance of which the 
whole universe of beings are interested ? is at once, one of the 
most important and one of the most difficult questions that 
can employ the human mind. None of the theories which 
have been opposed to Christianity, affords a satisfactory solu- 
tion of the problem. They assume principles either destructive 
of moral government, or which cannot, in the circumstances 
of man, be acted upon. The only answer is found in the Holy 
Scriptures. They alone show, and indeed, they alone profess 
to show, how Grod may be 'just,' and yet the 'justifier of the 
ungodly.' Other schemes show how He may be merciful, but 
the difficulty does not lie there. The Gospel meets it, by 
declaring ' the righteousness of God,' at the same time that it 
proclaims His mercy. The voluntary sufferings of the divine 
Son of God f for us,' that is, in our room and stead, magnify 
the justice of God ; display His hatred to sin ; proclaim ' the 
exceeding sinfulness' of transgression, by the deep and painful 
manner in which they were inflicted upon the Substitute ; 
warn the persevering offender of the terribleness, as well as 
the certainty, of his punishment ; and open the gates of salva- 
tion to every penitent. It is a part of the same divine plan 
also, to engage the influence of the Holy Spirit, to awaken 
penitence in man, and to lead the wanderer back to God ; to 
renew our fallen nature in righteousness, at the moment we 
are justified through faith, and to place us in circumstances in 
which we may henceforth, 'walk not after the flesh, but after 
the spirit.' AH the ends of government are here answered — 
no license is given to offense — the moral law is unrepealed — a 
day of judgment is still appointed — future and eternal punish- 
ments still display their awful sanctions — a new and singular 
display of the awful purity of the divine character is afforded 



APPENDIX. 213 

— yet pardon is offered to all who seek it ; and the whole 
10 or Id may be saved. 

" With such evidence of suitableness to the care of man- 
kind ; under such lofty views of connection with the prin- 
ciples and ends of moral government, does the doctrine of 
the atonement present itself. But other important considera- 
tions are not wanting, to mark the united wisdom and good- 
ness of that method of extending mercy to the guilty, which 
Christianity teaches us to have been actually and exclusively 
adopted. It is rendered indeed, ' worthy of all acceptation,' 
by the circumstance of its meeting the difficulties we have 
just stated — difficulties which could not otherwise have failed 
to make a gloomy impression upon every offender, awakened 
to a sense of his spiritual danger ; but it must be very inat- 
tentively considered, if it does not farther commend itself to 
us, by not only removing the apprehensions we might feel as 
to the severity of the divine Lawgiver, but as exalting Him in 
our esteem as ' the righteous Lord, who loveth righteousness;' 
who surrendered His beloved Son, to suffering and death, that 
the influence of moral goodness might not be weakened in the 
hearts of His creatures ; and as a Grod of love, affording in this 
instance, a view of the tenderness and benignity of His nature, 
infinitely more impressive and affecting, than any abstract de- 
scription could convey ; or than any act of creating and provi- 
dential power and grace, could exhibit ; and therefore, most 
suitable to subdue that enmity which had unnaturally grown 
up in the hearts of His creatures, and which when corrupt, 
they so easily transfer from a law which restrains their incli- 
nation, to the Lawgiver himself. If it be important to us to 
know the extent and reality of our danger, by the death of 
Christ, it is displayed, not in description, but in the most im- 
pressive action. If it be important that we should have an 
assurance of the divine placability toward us, it here receives 
a demonstration, incapable of being heightened. If gratitude 
be the most powerful motive of future obedience, and one 
which renders command on the one part, and active service on 
the other, ' not grievous but joyous,' the recollection of such 
obligations as those which the ' love of Christ' has laid us 
under, is a perpetual spring to this energetic affection, and 
will be the means of raising it to higher and more delightful 
activity forever. All that can most powerfully illustrate the 
united tenderness and awful majesty of G-od, and the odious- 
ness of sin ; all that can win back the heart of man to his 
Maker and Lord, and render future obedience a matter of 



214 APPENDIX. 

affection and delight, as well as duty ; all that can extinguish 
the angry and malignant passions of man to man ; all that 
can inspire a mutual benevolence, and dispose to a self-denying 
charity, for the benefit of others ; all that can arouse by hope or 
trauquilize by faith ; is to be found in the vicarious death of 
Christ, and the principles and purposes for which it was endured. 

" The first declaration on this subject, after the appearance 
of Christ, is that of John, the baptist, when he saw Jesus com- 
ing unto him, ' Behold the Lamb of God, which taketh away 
the sin of the world ;' where it is obvious, that when John 
called our Lord, ' the Lamb of Grod,' he spake of Him under 
a sacrificial character, and of the effect of that sacrifice, as an 
atonement for the sin of mankind. This was said of our Lord, 
even before He entered on His public office ; but if any doubt 
should exist, respecting the meaning of the baptist's expression, 
it is removed by other passages, in which a similar allusion is 
adopted, and in which it is specifically applied to the death of 
Christ, as an atonement for sin. In the Acts of the Apostles, 
the following words of Isaiah are by Philip the evangelist, dis- 
tinctly applied to Christ, and to His death : 'He was led as a 
sheep to the slaughter ; and like a lamb dumb before his 
shearer, so opened He not His mouth. In his humiliation His 
judgment was taken away : and who shall declare His gene- 
ration ? for His life is taken from the earth.' This particular 
part of the prophecy being applied to our Lord's death, the 
whole must relate to the same subject ; for it is undoubtedly, 
one entire prophecy, and the other expressions in it are still 
stronger : ' He was wounded for our transgressions ; He was 
bruised for our iniquities ; the chastisement of our peace was 
upon Him ; and with His stripes we are healed. The Lord hath 
laid on Him, the iniquity of us all.' In the First Epistle of 
Peter, is also a strong and very apposite text, in, which the 
application of the term 'lamb' to our Lord, and the sense in 
which it is applied, can admit of no doubt : ' Forasmuch as ye 
know that ye were not redeemed with corruptible things, as 
silver and gold, but with the precious blood of Christ, as of a 
lamb without blemish and without spot.' It is therefore, evi- 
dent that the prophet Isaiah, six hundred years before the birth 
of Jesus ; that John, the baptist, on the commencement of his 
ministry ; and that S't Peter, His friend, companion and apos- 
tle, subsequent to the transaction; speak of Christ's death, as 
an atonement for sin, under the figure of a lamb sacrificed. 

" The passages that follow, plainly and distinctly declare 
the atoning efficacy of Christ's death : ' Now once in the end 



APPENDIX. 215 

of the world, hath He appeared to put away sin, by the sacri- 
fice of himself.' ' Christ was once offered, to bear the sins of 
many ; and unto them that look for Him, shall He appear the 
second time, without sin unto salvation.' ' This man, after 
He had offered one sacrifice for sin, for ever sat down on the 
right hand of God ; for by one offering He hath perfected for 
ever, them that are sanctified.' It is observable, that nothing 
similar is said of the death of any other person, and that no 
such efficacy is imputed to any other martyrdom. ' While 
we were yet sinners, Christ died for us ; much more then, 
being now justified by His blood, we shall be saved from wrath 
through Him : for if, when we were enemies, we were recon- 
ciled to G-od by the death of His Son, much more, being recon- 
ciled, we shall be saved by His life.' The words ' reconciled 
to G-od by the death of His Son,' show that His death had an 
efficacy in our reconciliation ; but reconciliation is only pre- 
paratory to salvation. ' He has reconciled us to His Father 
in His cross, and in the body of His flesh through death.' 
What is said of reconciliation in these texts, is in some others, 
spoken of sanctification, which is also, preparatory to salvation. 
' We are sanctified' — how.? ' by the offering of the body of 
Christ, once for all.' In Hebrews, the blood of Jesus is called 
' the blood of the covenant, by which we are sanctified.' In 
these and many other passages that occur in different parts of 
the New Testament, it is therefore asserted, that the death of 
Christ had an efficacy in the procuring of human salvation. 
Such expressions are used concerning no other person, and the 
death of no other person ; and it is therefore, evident that 
Christ's death included something more than a confirmation of 
His preaching ; something more than a pattern of a holy and 
patient martyrdom ; something more than a necessary antece- 
dent to His resurrection, by which He gave a grand and clear 
proof of our resurrection from the dead. Christ's death was 
all these, but it was something more. It was an atonement 
for the sins of mankind ; and in this way only it became the 
accomplishment of our eternal redemption." 



REPENTANCE, FAITH AND WORKS. 

Repentance. — " Evangelical repentance ; whereby the effi- 
cacy of the atonement of Christ, is appropiated, is a godly sor- 
row wrought in the heart of a sinful person, by the word and 



216 APPENDIX. 

Spirit of God ; whereby, from a sense of his sin, as offensive to 
G-od, and defiling and endangering to his own soul, and from 
an apprehension of G-od in Christ, he with grief and hatred of 
all his known sins, turns from them to Grod, as his Savior and 
Lord. This is called 'repentance toward Grod,' as therein 
we turn from sin to Him; and ' repentance unto life,' as it 
leads to spiritual life, and is the first step to eternal life." 
Repentance is a work that ends only with the Christian's pil- 
grimage on earth. 

The relation which the doctrine of repentance sustains to 
human salvation, is both simple and important. As already 
stated, it is a " godly sorrow for sin :" that sorrow springs out 
of a contrition, originating in such motives and dispositions, 
as are pleasing to G-od. It is required in the G-ospel, as 
an indispensable condition of salvation. It is only rendered 
practically available, however, by its association with faith- — 
insomuch, that where it really exists in the soul, it becomes 
an antecedent, of which faith is the invariable consequent. It 
follows therefore, that faith cannot be exercised, to any saving 
extent, until repentance has performed its work in the soul. In 
support of this view, we shall notice — 

1. The office of repentance. — Repentance is designed to work 
a radical change in the heart, and a reformation in the conduct 
of man, by creating a revolution of moral principle, and a 
hatred of sin. It proceeds upon the principle that while we 
are enslaved to the love of sin, the practice of it will follow, as 
matter of course ; and that so soon as we have been brought 
to an abhorrence of that which is evil, the motives for its 
indulgence, are at once removed. 

2. Its connection with salvation. — Repentance does not de- 
stroy our past sins, or render them less odious in the sight of 
Grod, neither does it give us license to indulge them in future : 
in other words, it does not alter the nature of sin ; for sin is 
as much sin after it has been repented of, as it was before re- 
pentance ; but it brings us into a position where our sins may 
be cancelled — not simply, because we have repented of them, 
but because by this act, we are brought into a new relation to 
Grod, in which He may, according to the economy of His 
grace, extend pardon to our transgressions. The illustration 
of this statement, may be made in this manner : 1. G-od being 
infinitely holy himself, must love holiness, and consequently, 
hate sin. 2. Man being in the indulgence of sin, must of 
course, hate that which is holy, and thus he is brought into 
direct antagonism with Grod : now, it is evident, that the longer 



ar^ENDIX. 217 

he continues in this position, the more alienated he becomes, 
from divine influences ; hence, in this state, the terms of par- 
don and salvation, cannot reach him : 1. Because he does not 
desire them ; 2. Because if pardoned, he would be the same 
enemy to God, that he was before ; 3. Because that God by 
pardoning a sinner without repentance and reformation, would 
thereby admit that sin was right, and thus, overthrow His 
whole moral government. But when, on the contrary, man 
begins to abhor his sins, and determines to forsake them, he 
assumes a new relation to God, and places himself in an atti- 
tude in which the divine displeasure may be averted ; because 
his enmity to God has ceased. Here then faith, which is the 
primary means of salvation, may be exercised, because sin, 
the great hinderance to salvation, ceases to bar up the avenues 
of mercy, and to repel the sinner from God. A rebellious 
sinner, views God as an enemy — a penitent sinner, looks to 
Him as a friend and Savior ; for He alone can pardon sin. 
Hence, saving faith will always follow, and is closely connect- 
ed with genuine repentance. 

3. The nature and effects of repentance. — Its nature is two- 
fold : it embraces, 1. Sorrow ; 2. Contrition. Sorrow for sin, 
springs from a sense of our having offended God, and of His 
displeasure against us. It produces in the heart, a sense of 
deep self-abasement. It brings an overwhelming conviction 
of personal unworthiness, and sinks the soul into depths of 
humility, unknown before. This sorrow for sin will lead to 
contrition, or that loathing of sin, which enables us fully to de- 
termine upon forsaking it. A man may commit an offense, and 
feel temporary remorse, because he dreads the punishment that 
stands connected with its commission ; but this is not contri- 
tion, because there is no moral change wrought in the heart — 
no hatred of crime — simply a dread of punishment. But when 
there is planted deep in the soul, a hatred of the offense, be- 
cause it is wrong, and consequently displeasing to God ; attend- 
ed with a settled determination to sin no more ; this is a 
" contrite spirit;" this is true repentance, and leads to sal- 
vation. 

This doctrine is taught at large, in both the Old and New 
Testament. Job, " Wherefore, I abhor myself, and repent in 
dust and ashes." Ezekiel, " Therefore, say unto the house of 
Israel, Thus saith the Lord God, Repent and turn yourselves 
from your idols ; and turn away your faces from all your 
abominations/' Matthew, " Repent ye : for the kingdom of 
heaven is at hand." Mark, " Repent ye and believe the Gospel." 



218 APPENDIX. 

"And they went out, and preached that men should repent." 
Luke, " I tell you, Nay : but except ye repent, ye shall all 
likewise perish." Acts, " Repent and be baptized, every one 
of you, in the name of Jesus Christ, for the remission of sins ; 
and ye shall receive the gift of the Holy Grhost." "And the 
times of this ignorance Grod winked at, but now commandeth 
all men every where to repent." 

In closing this subject, it is sufficient to say, once for all, 
that whenever Grod commands a duty to be performed, the 
command is the assurance that He has given the grace to obey : 
for instance, Grod commands " all men every where to repent," 
therefore, He has given "all men every where," the grace to 
repent. This is a condition which runs through all the com- 
mands of Grod. Upon this foundation rests the justice of 
future rewards and punishments. 

Faith. 

Faith is a doctrine taught by the Bible alone : From no other 
source could we learn its efficacy ; its exclusiveness, as an 
instrumentality of salvation. Faith is a spiritual reality, and 
therefore, involves a large degree of mystery, to the unrege- 
nerate. In order to be properly understood, it must be expe- 
rienced and exercised. It sustains the same relation to the 
spiritual world, that the eye does to the natural. It is the 
medium through which we apprehend the things of Grod, and 
hold intercourse with the invisible world. Viewed in the light 
of the Grospel, it involves two general ideas ; namely, an un- 
qualified belief of revealed truth, and a personal trust or con- 
fidence, in a divine Mediator ; evangelical faith cannot exist 
without a combination of these two leading elements. 

1. The belief of a revealed truth. — There are three general 
ideas growing out of this proposition ; namely, 1. That there 
be some important truth proposed for our assent. 2. That we 
have some manifest interest involved in the belief of it. 3. 
That the truth itself be of such a character, as that it may be 
embraced, without doing violence to the principles of our 
nature. 

2. Confidence or trust in a divine Mediator. — This has been 
denominated evangelical, or saving faith. The following appear 
to be its marked characteristics: 1. A recognition of our de- 
praved and fallen condition — of our moral defections, and of 
our exposure to the most appalling consequences, resulting 
from this condition. 2. A thorough conviction of the utter 



APPENDIX. 219 

impossibility of delivering ourselves from the awful extremity, 
in which sin has placed us. 3. That the remedy provided for 
us through the sacrifice and mediation of our Lord and Savior 
Jesus Christ, is ample and adapted to our wants. 4. That 7, 
as an individual, have a personal interest in these great bene- 
fits, and that they may, with absolute certainty, be made 
available for me. 

Having thus briefly defined the characteristics of faith, we 
subjoin the following Scriptures, in support of our views : 

1. It is of indispensable necessity. — " But without faith it is 
impossible to please Him : for he that cometh to Grod, must 
believe that He is, and that He is a rewarder of them that 
diligently seek Him." 

2. It must be abiding-. — "Watch ye, stand fast in the faith, 
quit you like men, be strong." 

3. Its benefits. — "Knowing this, that the trying of your 
faith, worketh patience." 

4. Justification by faith. ~— "And by Him all that believe, 
are justified from all things, from which ye could not be justi- 
fied by the law of Moses." 

5. Salvation by faith. — "And they said, Believe on the Lord 
Jesus Christ, and thou shall be saved, and thy house." 

6. The obj 'ect of faith , is our blessed Lord and Savior, Jesus 
Christ — " Neither is there salvation in any other : for there 
is none other name under heaven, given among men, whereby 
we must be saved." 

Works. 

There are two opposite and conflicting views, embraced and. 
defended by theological writers, in relation to the means through 
which human salvation is to be wrought out. One party main- 
taining that Grod is the sole agent in this work, and that man 
can do nothing whatever, as auxiliary to it. The other hold- 
ing that man is the exclusive arbiter of his own religious 
interests, and that no especial divine assistance is requisite to 
consummate his salvation. Neither of these extremes, ab- 
stractly considered, presents the correct view of the subject ; 
the truth lies between them. Nothing but a combination of 
human effort with divine grace can secure the great result. 
This we shall proceed to illustrate aud defend, in two general 
propositions — 

1. God cannot work out man's salvation without his co- 
operation. — The following arguments support the truth of this 



220 APPENDIX. 

position : 1. Our salvation depends upon conditions, or it does 
not. If upon conditions, then the fulfillment of those condi- 
tions upon our part, is necessary to secure it ; otherwise, there 
would be no conditions in the case. But if there be no condi- 
tions required, then it will follow, that one course of conduct 
will secure salvation, just as well as another ; and hence, sin 
is as good as righteousness ; the distinction between virtue and 
vice, is destroyed ; obedience and disobedience, are practically 
the same : this would overthrow all moral government entirely. 
2. If man can do nothing toward the accomplishment of his 
salvation, then Grod cannot punish him for not doing it, for that 
overthrows every idea of (rod's justice ! Hence, all the threat- 
enings in the Bible, against those who continue in rebellion 
and wickedness, would be inconsistent and unmeaning. Nor, 
on the other hand, can Grod reward virtuous actions, in man, 
if he does not perform those actions himself ; for if Grod works 
the act in him, then the act would be Grod's and not man's, 
and consequently, man can be entitled to no reward for perform- 
ing it : as well reward the water-wheel for moving ; the stone 
for gravitating to the earth, or the rifle-ball, for doing the work 
of death. 3. If man is under the curse of a divine law which 
he has violated, is he to be pardoned in the intentional violation 
of it, or in using all his efforts to get back into humble 
obedience ? If Grod pardon the sinner while in the intentional 
violation of His law, He makes that law nugatory, by this 
very act, and thus gives a pointed indication that He does not 
desire its fulfillment. But if the Divine Being, on the other 
hand, refuses to extend forgiveness and pardon to the sinner, 
until he has abandoned his acts of wickedness and rebellion, 
and is seeking, with his whole heart, to secure the favor of 
Gfod, then the obligations of the divine law, present themselves 
to us with all their appropriate force and authority, and the 
divine hatred of sin, is exhibited and enforced, in the strongest 
light. 4. The sacred Scriptures constantly teach, that men are 
to be rewarded and condemned, in the day of judgment, "accord- 
ing to their works." They abound in the most positive com- 
mands, and the most earnest exhortations, to the performance 
of religious duties, as a means of promoting growth in grace, 
and spiritual improvement. Now, if men are incapable of 
performing good works before Grod, all this looks very much 
like mockery and trifling : the opposite view however, renders 
it consistent and proper. Some seem to be so shocked at the 
word merit, as to imagine that there is almost a virtue in 
neglecting the performance of religious duties, for fear they 



APPENDIX. 221 

may assume some merit ; we need not delay to point out the 
absurdity of such a course. Every reflecting mind must per- 
ceive that there is no such thing as merit, in the case. Grod 
has appointed instrumentalities, in the use of which, we may 
benefit ourselves and not Him. What merit can there possibly 
be in our employing the subordinate means which have been 
appointed to us, for securing our own happiness and salvation ? 
If Grod has seen fit to establish conditions to our salvation, 
how improper it is to attempt to evade the fulfillment of them 
upon such pretence, as the one here alluded to ! 

2. Man cannot work out his own salvation, without divine 
assistance. — A. few brief considerations will render this appa- 
rent : 1. Since our natures are depraved and fallen, it is 
evident that we exist in a state of perpetual opposition to 
holiness, and that consequently, our tastes and inclinations all 
tend toward the love and practice of sin. We are under the 
influence of depraved passions and propensities, often beyond 
our control ; and these passions and propensities mast be sub- 
dued and brought under divine direction, before we can render 
acceptable service to Grod : this can be done only by the aid 
of the Divine Spirit. 2.. We are by nature, ignorant of 
spiritual things, and are in constant need of "wisdom from 
on high," to enlighten our hearts, and to direct us in the path- 
way of life. 3. We have spiritual adversaries to contend 
with, who are stronger and wiser, than we are ; beside, a 
numerous train of outward temptations, which would render 
our Christian struggles hopeless, and our salvation impossible, 
without the gracious assistance of our heavenly Father. 4. 
The virtue of every act which we perform, must depend upon 
the motive from which it springs. There must be sincerity 
and purity, in the heart, in order to give value to the outward 
conduct. The agency of the Holy Spirit, is the only efficient 
instrumentality by which the heart may be rendered pure, and 
all the affections of the soul, directed to Grod. 

We conclude then, that if Grod cannot save man alone, and 
if man cannot save himself alone ; he must remain for ever 
unsaved, else, he must be saved by a combination of two prin- 
ciples. Here then, is the great truth involved in the question 
— man must work, and G-od will help him. Religion is a 
covenant ; a compact between two parties, in which each one 
is bound to fulfill his part of the obligation. G-od does not 
propose to do for man, what man can do for himself; neither 
can man renew his own nature or sanctify his own soul : he is 
to be a "co-worker with Grod." 



222 APPENDIX. 

Good works are means of grace ; the spiritual channels 
through which the divine blessings flow to the soul. • If they 
are neglected, the soul must suffer in all its vital interests. 
The man who, engaged in agricultural pursuits, should expect 
providence to prepare his fields ; sow his seed, and cultivate 
the soil, for him, would be called a madman ; and yet, every 
one knows that none but Grod can bestow the fertilizing shower ; 
germinate the seed, and develope the harvest. So it is with 
works : we are to " work out our salvation with fear and 
trembling," knowing that " it is G-od that worketh in us, both 
to will and to do of His good pleasure." 



SALVATION. 

There is no interest with which man stands connected, that 
is comparable in importance, with the salvation of the soul ! 
Our Savior in speaking on this subject, says : "What is a man 
profited, if he gain the whole world and lose his own soul?" 
1. "This alludes to that common principle, that whatever a 
man gets, if he lose his soul, it will do him no good. It looks 
higher — and speaks of the soul as immortal, and as a loss tff it 
beyond death, which cannot be compensated by the gain of the 
whole world. 2. "It is possible for the soul to be lost, and 
there is danger of it. The soul is lost when it is eternally 
separated from all the good, and afflicted with all the evil, 
that a soul is capable of; when it dies, as far as a soul can die ; 
when it is separated from the favor of Grod, and sunk under 
His wrath and curse. A man is never undone until he is in 
Hell!! 3. "If the soul be lost, it is of the sinner's own 
losing ; the sinner dies because he will die — his blood is on his 
own head. 4. " One soul is worth more than all the wealth, 
honor and pleasures of this present time, if we had them. 
Here is the whole world set in the scale against one soul, and 
Tekel written on it. This is Christ's judgment, and He is a 
competent judge. He had reason to know the price of souls, 
for He redeemed them ; nor would he underrate the world, for 
He made it. 5. " The gaining of the world, is often the losing 
of the soul. It is the love of the world and the eager pursuit 
of it, that 'drowns men in destruction and perdition.' 6. 
" He that loses his soul, though it be to gain the world, will 
be at last, an unspeakable loser. When he comes to balance 
the account, he will find that instead of the advantage he 
promised himself, he is irreparably ruined." 



APPENDIX. 223 

" Or what shall a man give in exchange for his soul?"-— "If 
once the soul be lost, it is lost forever. If after that great 
price which Christ laid down to redeem our souls, they be so 
neglected for the world, that they are lost, 'there remains no 
more sacrifice for sins, nor price for souls.' " 

Doddridge remarks on this subject : — " The eternal salvation 
of one soul is of greater importance and big with greater 
events, than the temporal salvation of a whole kingdom, 
though it were for the space of ten thousand ages ; because 
there will come up a point, an instant in eternity, when that 
one soul shall have existed as many ages, as all the individuals 
of a whole kingdom, ranged in close succession, will in the 
whole, have existed in the space of ten thousand ages : there- 
fore, one soul is capable of a larger share of happiness or misery, 
throughout an endless eternity, for that will still be before it, 
more than a whole kingdom is capable of in ten thousand 
ages." For the salvation of the soul, thus interesting and 
important, Grod has made the most ample provision : but ample 
as the provision is, there must be exertion on the part of man, 
in order that it may be realized. Grod grants salvation to 
those only, " who seek it with the whole heart." Here we 
allude, more particularly, to adults. 

Salvation of infants and idiots. — As a very large number 
of the human race, die before they arrive at years of discre- 
tion, (and others have no discretion at all,) it is proper here, 
to give the subject of their salvation, a candid examination. 

It is agreed by theologians, that sin is susceptible of a 
division; thus, original sin, and actual sin. " Original sin, 
is that whereby our whole nature is corrupted, and rendered 
contrary to the nature and law of Grod." Or, as it is expressed 
in an Article of the Church of England, " It is that whereby 
man is very far gone from original righteousness, and is, of his 
own nature, inclined to evil." Or, as it is stated by the Pro- 
testant Episcopal Church, "Original sin standeth not in the 
following of Adam, but it is the fault and corruption of the 
nature of every man, that naturally is engendered of the off- 
spring of Adam ; whereby man is very far gone from original 
righteousness, and is of his own nature, inclined to evil, so 
that the flesh lusteth always, contrary to the Spirit ; and there- 
fore, in every person born into this world, it deserveth God's 
wrath and damnation. And this infection of nature doth 
remain, yea, in them that are regenerated ; whereby, the lust 



224 APPENDIX. 

of the flesh (which some do expound, the wisdom ; some, sen- 
suality ; some, the affection ; some, the desire of the flesh,) is 
not subject to the law of God." The Bible says, li All have 
sinned and come short of the glory of God." " By one man 
sin entered into the world, and death by sin, and so death has 
passed upon all men, for that all have sinned." "Behold, I 
was shapen in iniquity ; and in sin did my mother conceive 
me." 

Actual sin is the direct and willful violation of God's law, 
by a person of mature discretion. The Bible says : " Whoso- 
ever committeth sin, transgresseth also the law : for sin is the 
transgression of the law." Actual sin, is divided into sins of 
commission, that is, "committing acts against affirmative pre- 
cepts, or doing what should not be done. Sins of omission, 
which consist in leaving those things undone which ought to be 
done. Sins of infirmity, which are those that arise from 
ignorance, surprise, &c. Secret sins, which are those committed 
in secret; or those of which, through blindness or prejudice, 
we do not see the evil. Presumptuous sins, are those which 
are done boldly, against light and conviction." 

Now, our blessed Lord and Savior Jesus Christ, made an 
atonement for all sin, original and actual. John, the baptist, 
pointing to Christ, says: "Behold! the Lamb of God which 
taketh away the sin of the world," S't Paul says: " For 
Christ is not entered into the holy places made with hands, 
which are the figures of the true ; but into heaven itself, now 
to appear in the presence of God, for us : nor yet that He 
should offer himself often, as the high-priest entereth into the 
holy place every year, with blood of others ; (for then must He 
often have suffered, since the foundation of the world,) but 
now once, in the end of the world, hath He appeared, to put 
away sin, by the sacrifice of himself." " For there is one 
God, and one Mediator between God and men, the man Christ 
Jesus ; who gave himself a ransom for all, to be testified in 
due time." "And He is the propitiation for our sins ; and not 
for ours only, but also, for the sins of the whole world." It 
would be doing dishonor to the atonement of Christ, to say 
that there was any kind of sin, (save that against the Holy 
Ghost,) which it did not reach. 

What is sin? "Sin is the transgression of the law," as 
we have seen. How have we a knowledge of sin? S't Paul 
says: " By the law, is a knowledge of sin,'' and he adds, 
" What shall we say then ? Is the law sin ? God forbid ! Nay, 
I had not known sin, but by the law : for I had not known 



APPENDIX. 225 

lust, except the law had said, Thou shalt not covet." It is 
obvious then, that there must be capacity to understand the 
law, or there can be no violation of it. And if the law be not 
violated, no sin can be committed. Now, children and idiots 
not having capacity to understand the law, cannot be guilty 
of actual sin, " for," says S't Paul, " where no law is, there 
is no transgression." 

The truth of the doctrine we here state, is supported by 
what S't Paul farther says : " Now, the end of the command- 
ment, is charity out of a pure heart, and of a good conscience, 
and of faith unfeigned; from which some having swerved, 
have turned aside unto vain jangling ; desiring to be teachers 
of the law : understanding neither what they say, nor whereof ' 
they affirm. But we know that the law is good, if a man use 
it lawfully ; knowing this, that the law is not made for a right- 
eous man, but for the lawless and disobedient, for the ungodly 
and for sinners, for unholy and profane, for murderers of 
fathers, and murderers of mothers, for man-slayers, for whore- 
mongers, for them that defile themselves with mankind, for 
men-stealers, for liars, for perjured persons, and if there be any 
other thing that is contrary to sound doctrine ; according to 
the glorious Gospel of the blessed Grod, which was committed 
to my trust." Here we have an enumeration of offenses, none 
of which will apply to children or idiots. Thus then, we see, 
that infants who are chargeable alone with original sin, are 
freed from the condemnation of the law, by virtue of the 
atonement. 

But, it may be said, although it be admitted that there must 
be capacity to comprehend the law, before actual sin can be 
committed ; yet, that children commit acts, which in adults, 
would be sin ; and we may be asked, how is this to be con- 
sidered ? We reply, that such acts are only proof of the uni- 
versal depravity of the human heart, and must remain so to 
be, until the period of understanding arrives : and they show 
farther, the necessity of the atonement for all, as well as the 
efficacy of that atonement. 

At what age do children become responsible to the law ? is 
a question of great importance, and of very difficult solution. 
There can be no universal rule adopted, in the case. Circum- 
stances must determine the time, as respects each individual — 
sometimes, we may presume, it is earlier, sometimes later. 
But we may remark, that the age of twelve years, may gener- 
ally, be regarded as about the period. We adopt this age, 
15 



226 APPENDIX. 

because then, it may be presumed, under ordinary circum- 
stances, that the mind has become sufficiently mature to 
understand the requirements of the law, and because it was at 
this age that Christ began His work : " Now, His parents went 
to Jerusalem every year, at the feast of the passover. And when 
He was twelve years old, they went up to Jerusalem, after the 
custom of the feast. And when they had fulfilled the days, as 
they returned, the child Jesus tarried behind in Jerusalem ; 
and Joseph and His mother, knew not of it : but they suppos- 
ing Him to have been in the company, went a day's journey; 
and they sought Him among their kinsfolk and acquaintance. 
And when they found Him not, they turned back again to 
Jerusalem, seeking Him. And it came to pass, that after three 
days, they found Him in the temple, sitting in the midst of the 
doctors, both hearing them, and asking them questions. And 
all that heard Him, were astonished at His understanding and 
answers. And when they saw Him, they were amazed : and 
His mother said unto Him, Son, why hast thou thus dealt with 
us? behold, thy father and I, have sought thee sorrowing. 
And He said unto them, How is it that ye sought me ? wist ye 
not that I must be about my Father's business ?" 

It only remains to state, that adults are required to repent 
and believe, in order to their salvation : for they, having ca- 
pacity to understand the law, have violated its precepts, and 
are therefore, guilty of actual sin. How reasonable and just 
is this ! 

Who will be saved? — 1. All children who die before attain- 
ing mature age. 2. Idiots. 3. Professing Christians who die 
in the faith. 4. Conscientious heathens, of whom we have 
spoken more at large, in another place. 5. We deem it an 
essential duty, that all who are seeking their souls' salvation, 
should become members of the visible Church : but when from 
age, sickness, or other sufficient cause, this cannot be done, 
we believe, that persons thus circumstanced, who nevertheless, 
repent and believe, will be saved. 5. Those who repent and 
believe, in the last throes of expiring nature. 

These are the "elect according to the foreknowledge of 
G-od the Father, through sanctification of the Spirit, unto 
obedience, and sprinkling of the blood of Jesus Christ." 

Who will be lost? — 1. Amongst the enlightened, the incor- 
rigible sinner, he who will not repent and believe. 2. Amongst 
heathens, he who will not act in conformity with the light 
vouchsafed him. 



APPENDIX 227 

Why shall these be lost? — Because "they did not like to 
retain God in their knowledge, God gave them over to a re- 
probate mind, to do things which are not convenient, being 
filled with all unrighteousness, fornication, wickedness, covet- 
ousness, maliciousness ; full of envy, murder, debate, deceit 
malignity ; whisperers, backbiters, haters of God, despiteful, 
proud, boasters, inventors of evil things, disobedient to parents ; 
without understanding, covenant-breakers ; without natural 
affection, implacable, unmerciful : who knowing the judgment 
of God, that they which commit such things are worthy of 
death, not only do the same, but have pleasure in them that 
do them." 

We see, from these considerations, that more of the human 
race will be saved, and fewer lost, than we are sometimes dis- 
posed to believe. 



WITNESS OF THE SPIRIT. 

The object of the present article, is to show what may be 
properly called Experimental Religion, or the direct Witness 
of the Spirit. This, it is conceived, is a highly interesting 
and essential branch of religion, the absence of which, renders 
all others valueless. It is the climax of the Christian system, 
the corner-stone of practical piety. A religion that stops short 
of an experimental reality, is but an unmeaning theory — des- 
titute of practical holiness, of spiritual blessedness. The best 
systems of speculative divinity, however well digested and un- 
derstood, can avail but little, if they do not reform the life and 
purify the heart. The following question seems to embrace 
the principal grounds of dispute, connected with the subject 
of practical religion : — Is there any infallible standard by 
which our religious condition may be determined ? or, does 
God furnish to believers a sure evidence of their regeneration, 
sanctification, &c. ? The following considerations will go to 
establish the affirmative view of the question — 

1. Our present moral condition demands this evidence. — 
Without it, Christianity would be an enigma ; a problem diffi- 
cult to be solved. It is true the Bible delineates clearly, the 
dispositions, tempers and affections, that are pleasing to God, 
in the human soul, but how are we to know that we possess 
these qualifications ? It is true that the Gospel exhibits 
clearly, the characteristics of true religion, but how are we to 
understand whether or not, these characteristics belong to us ? 
It is true that the word of God gives us specific directions for 



228 APPENDIX. 

the proper regulation of moral conduct, but how shall we 
ascertain whether our actions spring from such motives, as 
will render them acceptable to G-od ? for Grod looks at the state 
of the heart, rather than at the outward conduct. 

The human heart is " deceitful and desperately wicked," 
and man is, by nature, insensible to his moral imperfections. 
"We may very easily persuade ourselves that we possess virtues 
of which we are altogether destitute. We may imagine that 
we have religious characteristics which do not belong to us. 
We may fancy that we have performed acceptable moral ac- 
tions, when the motives that gave them being, are base and 
despicable in the sight of Grod. Hence, it is found that even 
our fellow-beings* can detect in our tempers and conduct, a 
thousand blemishes, of which we ourselves are unconscious. 
But, to be more explicit, suppose that I am required to exercise 
repentance, as one of the conditions of my salvation, how easy 
it is for me to mistake remorse of conscience, for a "godly sor- 
row for sin !" If I attempt the exercise of faith, as another 
essential condition of salvation, how do I know whether mine 
is evangelical, saving faith, or " the faith of devils?" for they 
" believe and tremble." And so with respect to all the other 
conditions upon which salvation is suspended ; we may with- 
out a divine evidence, fall into ruinous errors. 

2. We assume that the very nature of religion itself, neces- 
sarily presupposes such an evidence. — This will appear from 
the two-fold object which it proposes to accomplish : — 1. To 
remove a sense of guilt and condemnation from the soul ; and 
to assure us of our acceptance with Grod. 2. To work a 
transformation in our natures, so that we may be turned from 
the love of sin, to the love of G-od ; from the practice of sin 
to the practice of holiness. Now, if these be the objects which 
religion necessarily proposes, how can they be accomplished in 
the absence of a divine evidence ? Who can assure me of my 
acceptance with G-od, but God himself? Who can work a 
transformation in my moral nature, but Him who was made 
a propitiation for sin, and who purchased my redemption with 
His own blood? And if this marvelous work be. wrought in 
my heart, and I am made a new creature ; changed from sin 
so holiness, how can I remain ignorant of it? How can I 
remain insensible of so important a change ? Such a suppo- 
sition would be unreasonable in the extreme. As well might 
we deny the principles of ordinary sensation and consciousness, 
as to deny that we may be made conscious of so momentous 
a fact, as the regeneration of the Spirit. 



APPENDIX. 229 

3. The soul of man is susceptible of receiving this evidence, 
and God can easily impart it. — Though by nature, we are de- 
praved and fallen ; though our physical organization is frail 
and perishing, we have immortal spirits, still bearing some 
traces of the divine image ; still capable of enjoying God, and 
of living for ever. Who will say, that God being a Spirit 
himself, may not hold intercourse with our spirits ? Who will 
say, that he who made the soul of man, may not make such 
impressions upon that soul, as its religious condition requires ? 
Indeed, it is admitted by all, that the divine Spirit does pro- 
duce a conviction for sin, upon the human heart : how incon- 
sistent then, it would be to deny that the same Spirit may 
produce a conviction of sins pardoned, and of the love of God 
being " shed abroad in the heart." 

4. Without this evidence, the whole Christian system would 
be imperfect and unsatisfactory. — The following brief summary 
will show the true ground of this argument. 1. There are 
but two sources from which a knowledge of our religious con- 
dition may be derived ; namely, conjecture and experience. 
Conjecture cannot possibly answer the ends of religion : for if 
we are left to conjecture alone, our religious state will be one 
of perpetual uneasiness and disquietude. Religion, instead of 
being a source of peace and comfort to the soul, would be a 
source of continual dread and apprehension : we would be 
compelled to mourn over our sins, and to seek for their remis- 
sion, to the end of life. Not only so, but our conjectures might, 
in the end, prove to be wrong, and then, in eternity, we must 
suffer the dreadful consequences of a fatal error ; it would then, 
of course, be too late to retrace our steps ; to correct the error ; 
and the awful disclosures of the judgment- bar of God, would 
fall with the weight of eternal horror, upon the spirit, deceived 
and ruined ; and the night of endless despair, would settle 
around the blasted hopes of the fallen soul, as it sank into the 
dread oblivion of. the '•' second death." Who could brook the 
difficulties, the cross-bearings and heart-strugglings of the 
Christian life, with such uncertain prospects as these before 
him, for future happiness ? 

Experience. — This will include either, personal conscious- 
ness, or a divine influence communicated to the soul. — Personal 
consciousness may satisfy us of our own intellectual opera- 
tions ; the feelings of our hearts ; the honesty of our motives, 
&c, but can never satisfy us of the operations of the mind of 
God, toward us : whether He is pleased or angry with us ; 
whether we are pardoned or condemned ; whether we are ac- 



230 APPENDIX. 

cepted or rejected of Him. The only satisfactory testimony 
therefore, which we can have upon this subject, is a direct 
evidence from God, that we are justified by faith, and adopted 
heirs of salvation. This is experimental religion — this is the 
Witness of the Spirit. 

This doctrine is thus stated by M'r Wesley — " 1. But what is 
the "Witness of the Spirit ? The original word may be render- 
ed either, as it is in several places, the witness, or less ambi- 
guously, the testimony, or, the record ; so it is rendered in our 
translation: 'This is the record,' the testimony, the sum of 
what Grod testifies in all the inspired writings, ' that Grod 
hath given unto us eternal life, and this life is in His Son.' 
The testimony now under consideration, is given by the Spirit 
of Grod, to and with our spirit. He is the person testifying : 
what He testifies to us is, 'that we are the children "of G-od." 
The immediate result of this testimony is, ' the fruit of the 
Spirit;' namely, ' love, joy, peace, long-suffering, gentleness, 
goodness.' And without these, the testimony itself, cannot 
continue ; for it is inevitably destroyed, not only by the com- 
mission of any outward sin, or the omission of known duty, 
but by giving way to any inward sin ; in a word, by whatever 
grieves the Holy Spirit of G-od. 2. I observed many years ago, 
It is hard to find words in the language of men, to explain 
the deep things of Grod. Indeed, there are none that will ade- 
quately express, what the Spirit of Grod works in His children. 
But perhaps, one might say, (desiring any who are taught of 
G-od, to correct, soften, or strengthen the expression,) by the 
testimony of the Spirit, I mean, an inward impression on the 
soul, whereby the Spirit of Grod immediately and directly wit- 
nesses with my spirit, that I am a child of Grod ; that ' Jesus 
Christ hath loved me, and given himself for me ;' that all my 
sins are blotted out, and I, even I, am reconciled to Grod. 3. 
After twenty years' farther consideration, I see no cause to 
retract any part of this. Neither do I conceive how any of 
these expressions may be altered, so as to make them more 
intelligible. I can only add, that if any of the children of Grod, 
will point out any other expressions which are more clear, or 
more agreeable to the word of God, I will readily, lay these 
aside. _ 4. Meantime, let it be observed, I do not mean hereby, 
that the Spirit of G-od testifies this, by any outward voice ; no, 
nor always by an inward voice, although He may do this some- 
times. Neither do I suppose, that He always applies to the 
heart, though He often may, one or more texts of Scripture. 
But He so works upon the soul, by His immediate influence, 



APPENDIX. 231 

and by a strong, though inexplicable operation, that the 
stormy wind and troubled waves subside, and there is a sweet 
calm : the heart resting as in the arms of Jesus, and the sin- 
ner being clearly satisfied that all his ' iniquities are forgiven, 
and his sins covered.' 5. Now, what is the matter of dispute 
concerning this ? Not, whether there be a witness, or testi- 
mony of the Spirit. Not, whether the Spirit does testify with 
our spirit, that we are the children of Grod ; none can deny 
this, without flatly contradicting the Scriptures, and charging 
a lie upon the Grod of truth : therefore, that there is a testimo- 
ny of the Spirit, is acknowledged by all parties. 6. Neither is 
it questioned, whether there is an indirect witness or testimo- 
ny, that we are the children of Grod ; this is nearly, if not 
exactly the same, with 'the testimony of a good conscience 
toward Grod,' and is the result of reason or reflection, on what 
we feel in our own souls. Strictly speaking, it is a conclusion 
drawn partly from the word of Grod, and partly from our own 
experience. The word of Grod says, Every one who has the 
fruit of the Spirit, is a child of Grod. Experience or inward 
consciousness tells me, that I have the fruit of the Spirit ; and 
hence I rationally conclude, Therefore, I am a child of Grod. 
This is likewise, allowed on all hands, and so is no matter of 
controversy. 7. Nor do we assert, that there can be any real 
testimony of the Spirit, without the fruit of the Spirit. We 
assert, on the contrary, that the fruit of the Spirit, immediately 
springs from this testimony ; not always indeed, in the same 
degree, even when the testimony is first given ; and much less 
afterward : neither joy nor peace is always at one stay. No, 
nor love : as neither is the testimony itself always equally 
strong and clear. 8. But the point in question is, whether 
there be any direct testimony of the Spirit at all ? whether 
there be any other testimony of the Spirit, than that which 
arises from a consciousness of the fruit ? I believe there is, be- 
cause that is the plain, natural meaning of the text, * The 
Spirit itself beareth witness with our spirit, that we are the 
children of Grod.' It is manifest, here are two witnesses men- 
tioned, who together testify the same thing, the Spirit of God, 
and our own spirit. The late bishop of London, in his sermon 
on this text, seems astonished that any one can doubt of this, 
which appears upon the very face of the words. Now, ' the 
testimony of our own spirit,' says the bishop, 'is one which 
is the consciousness of our own sincerity ; or, to express the 
same thing a little more clearly, the consciousness of the fruit 
of the Spirit. When our spirit is conscious of this, of love, joy, 



232 APPENDIX. 

peace, long-suffering, gentleness, goodness, it easily infers from 
these promises, that we are the children of God.' It is true, 
that great man supposes the other witness to be ' the con- 
sciousness of our own good works.' This, he affirms, is 'the tes- 
timony of God's Spirit.' But this is included in the testimony 
of our own spirit : yea, and in sincerity, even according to the 
common sense of the word. So the apostle : ' Our rejoicing is 
this, the testimony of our conscience, that in simplicity and 
godly sincerity, we have our conversation in the world ;' where 
it is plain, sincerity refers to our words and actions, at least 
as much as to our inward dispositions. So that this is not 
another witness, but the very same that he mentioned be- 
fore : the consciousness of our good works being only one 
branch of the consciousness of our sincerity ; consequently, 
here is only one witness still. If therefore, the text speaks of 
two witnesses, one of these is not the consciousness of our good 
works, neither of our sincerity ; all this being manifestly con- 
tained in ' the testimony of our spirit.' What then, is the 
other witness ? This might easily be learned, if the text itself 
were not sufficiently clear, from the verse immediately pre- 
ceding : "Ye have received, not the spirit of bondage, but the 
Spirit of adoption, whereby we cry, Abba, Father.' It follows, 
' The Spirit itself, beareth witness with our spirit, that we are 
the children of Grod.' This is farther explained by the paral- 
lel text, ' Because ye are sons, God hath sent forth the Spirit 
of His Son into your hearts, crying, Abba, Father.' Is not 
this something immediate and direct, not the result of reflec- 
tion or argumentation ? Does not this Spirit cry, 'Abba, 
Father,' in our hearts, the moment it is given? antecedently 
to any reflection upon our sincerity ; yea, to any reasoning 
whatsoever? And is not this the plain, natural sense of the 
words, which strikes any one, as soon as he hears them ? All 
these texts then, in their obvious meaning, describe a direct 
testimony of the Spirit. That the testimony of the Spirit of 
G-od must, in the very nature of things, be antecedent to the 
testimony of our own spirit, may appear from this single con- 
sideration : We must be holy in heart and life, before we can 
be conscious that we are so. But we must love God before 
we can be holy at all, this being the root of all holiness. Now, 
we cannot love God, till we know He loves us : " We love 
Him, because He first loved us.' And we cannot know His 
love to us, till His Spirit witnesses it to our spirit. Since there- 
fore, the testimony of His Spirit must precede the love of God 
and all holiness, of consequence, it must precede our con- 
sciousness thereof." 



appendix. 23; 



CHILD R E N 



At the organization of the Church of God, it consisted, it 
will be remembered, of two descriptions of persons ; namely, 
adults and children : the promises extended alike to the patri- 
arch and his "seed." God speaking of Abraham says : " I know 
him that he will command his children and his household after 
him, and they shall keep the way of the Lord, to do justice 
and judgment ; that the Lord may bring upon Abraham, that 
which he hath spoken of him." Circumcision, it will also be 
remembered, was the sign, seal, or token, which they were to 
observe, to entitle them to the benefits of the covenant : that 
was their part of the covenant. 

How Christ regarded children. — "At the same time came 
the disciples unto Jesus, saying, Who is the greatest in the 
kingdom of heaven ? And Jesus called a little child unto 
Him, and set him in the midst of them, and said, Verily, I say 
unto you, except ye be converted, and become as little child- 
ren, ye shall not enter into the kingdom of heaven. Whoso- 
ever therefore, shall humble himself as this little child, the 
same is the greatest in the kingdom of heaven. And whoso 
shall receive one such little child in my name, receiveth me. 
But whoso shall offend one of these little ones, which believe 
in me, it were better for him that a millstone were hanged 
about his neck, and that he were drowned in the depth of the 
sea." 

Explanation. 

The disciples. — " They viewed the kingdom of Christ, as a 
temporal kingdom : hence they desired to know, in its organi- 
zation, which of them should be the greatest." 

Kingdom of heaven. — Christ's kingdom upon earth — the 
Church. 

Called a little child. — This child could both walk and un- 
derstand, for He called him to Him. 

Except ye be converted. — " Unless you. be cured from those 
prejudices which at present embarrass your minds, (seeking a 
temporal and not a spiritual kingdom :) unless you become 
like little children, innocent, harmless, humble, &e. ye cannot 
enter into the spirit, design and privileges of my spiritual 
kingdom." 

Become as little children. — " Without worldly ambition, and 



234 APPENDIX. 

the lust of power, as little children are, who act among them- 
selves as if all were equal." 

Whosoever therefore, shall humble himself. — "So great is 
the disparity between the kingdom of heaven, and the king- 
dom of this world, that the way to rise to honors in the former, 
is by humility of mind." 

Whosoever shall receive. — This should be regarded as a 
command. 

One such little child. — " Our Lord considers a little child, 
as the emblem of a genuine disciple ;" a true member of the 
Church. 

A millstone were hanged, Sfc. — This is an allusion to the 
manner of punishing certain criminals in Greece, and other 
countries. As awful a mode of punishment, as perhaps, can 
be conceived. 

"And they brought young children to Him, that He should 
touch them : and His disciples rebuked those that brought 
them. But when Jesus saw it, He was much displeased, and 
said unto them, Suffer the little children to come unto me, and 
forbid them not ; for of such is the kingdom of (rod. Yerily, 
I say unto you, Whosoever shall not receive the kingdom of 
Grod as a little child, he shall not enter therein. And he took 
them up in his arms, put His hands upon them and blessed 
them." 

Explanation. 

Disciples rebuked them. — " This was done by the disciples 
probably, because they supposed the children too young to re- 
ceive good." 

When Jesus saw it. — The disciples, those that were the fol- 
lowers of Jesus, misunderstood the case ! 

He was much displeased. — "Grrieved to see that even His 
disciples, did not understand the nature of His kingdom — that 
children, as well as adults, were subjects of that kingdom." 

Suffer the little children. — These children were no doubt, 
presented by their parents : and Jesus directs that all should 
be suffered to come to Him. 

And He took them up in His arms. — " Jesus Christ loves 
little children. He atoned for them, and therefore, claims them 
as His own." 

What is required of parents. — "And ye fathers, provoke not 
your children to wrath : but bring them up in the nurture and 
admonition of the Lord." 



APPENDIX. 235 

Explanation. 

Provoke not, SfC. — 1. " Though God has given you power, you 
must not abuse that power, for remember you are accountable 
to God, for the exercise of it, in this instance, as well as in all 
others. Your children ought to be governed in tenderness and 
love. Cruelty should never be exercised, and when punish- 
ment must be inflicted, your children should see that you resort 
to it under a sense of duty, and not to gratify passion. Be not 
impatient with your children : lay no rigid and unreasonable 
commands on them. In all your government, pursue such a 
course as not to provoke them to wrath. Address their judg- 
ment and understanding, and operate upon their affections. 

2. Bring- them up, 8fc. — " In the knowledge of that duty 
which (rod requires of them, and by which they may become 
acquainted with Him. Give them education, literary, moral 
and religious. Instruct them to fear sinning, and inform them 
of, and excite them to, the* whole of their duty toward God 
and men." 

In the proper training of children, there can be no dispensing 
with parental authority ; for there is a portion of that training 
which must be performed by parents alone. This not only 
refers to the early beginnings, but extends to the whole of it, 
from beginning to end. There are several means however, 
which may be resorted to by parents, that will aid very much 
in the accomplishment of the duty enjoined in the text. 

1. Children should be early dedicated to God, by baptism. 
They should not lose the baptismal blessing, by being withheld 
from the Church by their parents. Parents risk much them- 
selves, who withhold their children from the Church, and 
wrong their children. 

2. Children should be carried constantly to church. There 
is nothing more distinctly marked, than the difference in the 
conduct of those children who go regularly to church, and 
those who do not. While with the first we see the influence 
imparted by the services of the Church, conducting the child 
"in the way he should go;'' in the other, is observable, a 
steadily increasing viciousness, which constantly seeks occa- 
sions for its own gratification. 

3. Another means is the Sabbath-school. It is risking 
nothing to say, that no neighborhood or community can be as 
well regulated without a Sabbath-school as with one. There, 
the tendency of the instruction imparted, operates upon the 
tenderest sensibilities of the child, and awakens, at an early pe- 



236 APPENDIX. 

riod, those moral powers which regulate and form the conduct, 
in after life. "With regard to this institution, it is as lamenta- 
ble as it is true, that it is not properly appreciated by parents. 
4. We refer too, as another means in the performance of 
this duty, to the furnishing children with those well-selected 
books, newspapers and periodicals, which are adapted to their 
understanding. If all the means referred to be adopted by 
parents, the duties required of them become both easy and 
agreeable. Parents should remember that it is as important 
to instil correct principles into the heart, as it is to cultivate 
the faculties of the mind: for experience proves that when the 
mind is cultivated and the heart neglected, the result is to 
facilitate the means of mischief. Let the fact here stated be 
well considered. 

"It is said of Rev. Jeremy Taylor, that he once urged a negli- 
gent mother, to be more careful of her child's education, in 
some such words as these : ' Madam, be at the pains to edu- 
cate your son, or be assured, satan will do it for you.' The 
parent would seem to have been contenting herself with the 
thought, that if her child were not instructed, the whole of the 
evil would be, that he should remain in ignorance ! But this, 
in truth, was not the state of the question. The inquiry was 
not, ' shall the child be educated — or, shall he not ?' Educated 
he must be. The only question was, by whom he should be 
instructed, and in what species of learning. Should his 
teachers be his own casual companions, however vicious ; and 
-was his education to be one of profligacy and crime ; or should 
his instructors be select, and their instruction appropriate to 
his station, and valuable in its character ?" 



RELIGION. 

The term religion has usually received a very indefinite and 
general application, as indicating some kind of obligation, 
springing out of the relation of created intelligences to a Su- 
preme First Cause. The revolting superstitions of paganism ; 
the absurdities of heathen mythology ; the preposterous teach- 
ings of Confucius, Budhn, the Prophet, Zoroaster, &c, to- 
gether with the empty pomp, but more specious pretensions, of 
some sects professing Christianity, are all indiscriminately, 
dignified with the title of religion. In its theological applica- 
tion, however, the term is to be understood in a more confined, 
true, and restricted sense ; as denoting the emotions, disposi- 
tions and duties, which are inculcated in the Bible, and which 



APPENDIX. 237 

may be learned from the light of nature ; hence, the subject 
may be properly divided' into natural and revealed religion: 
the former comprehending the religious information man ac- 
quires by the use of his faculties ; the latter including what 
he learns from the Word of Grod. 

1. Natural Religion. — It is a truth abundantly apparent 
from the history of the world, both past and present, that all 
mankind have concurred in the conviction of the existence of 
a Superior Overruling Power, and have universally attempted 
the fulfilment of the obligations which they conceived to grow 
out of their relations to that Being. It is true that the views 
entertained by different nations and classes of men, respecting 
the attributes of Grod, and the duties which they owe to Him, 
have been various and conflicting ; yet, this consideration does 
not lessen the force of the testimony drawn from the general 
consent of mankind, by which we infer the existence of a reli- 
gious sentiment, pervading all minds, and influencing all hearts. 
The prevalence of this sentiment, though existing in different 
degrees, and though in most instances greatly perverted from its 
original design, establishes an important fact, as connected 
with the present investigation. It shows conclusively, that 
God has established in the human mind, a religious influence, 
tending toward the regulation of man's moral conduct, and 
giving a proper direction to his feelings. S't Paul is to be un- 
derstood as alluding to this fact, when he says : " When the 
Gentiles, which have not the law, do by nature the things con- 
tained in the law ; these having not the law, are a law unto 
themselves ; which shew the work of the law written in their 
hearts, their conscience, also, bearing witness, and their thoughts 
the meanwhile accusing, or else excusing, one another." David 
affirms that " The heavens declare the glory of Grod, and the 
firmament sheweth His handy-work. Day unto day uttereth 
speech, and night unto night sheweth knowledge." Again, 
S't Paul teaches that "The invisible things of Him, from the 
creation of the world are clearly seen, being understood by the 
things that are made, even His eternal power and Grod head, so 
that they are without excuse." These Scriptures, in connection 
with what has already been presented, will sufficiently demon- 
strate the existence of the principle which we term natural 
religion. 

Upon what has been said, we base the two following propo- 
sitions : 

1. That there exists in the human mind a natural religious 
element, which in the absence of divine revelation, may direct 



238 APPENDIX 

man to such obedience to the divine will, as to secure his hap- 
piness in time and in eternity. 

2. That this principle so harmonizes with the teachings of 
the Bible, as to prepare man for the reception of the revealed 
will of God, and to assist him greatly, in the fulfilment of its 
requirements. 

We now pass to the manner in which man derives religious 
instruction from the light of nature, or the teachings of natural 
religion. In order to this, it must be premised, 1, That the 
will of God is the great standard of religious obligation. 2, 
That an unequivocal indication of that will, becomes a law, by 
whatever means made known ; and 3, That man possesses cer- 
tain capabilities, and exists under certain influences, which 
bring him, in many respects, into a knowledge of the divine 
will, to wit : 

1. Conscience. — The tendency of this faculty, when not 
blunted by protracted abuse ; not "seared with a hot iron, 1 ' 
is to admonish man of right and wrong in his conduct. It 
does this in several ways ; 1, By dictating to him what he 
ought or ought not to do, before he acts. 2, By condemning 
him when he has done wrong, and approving what is right, after 
the act is performed: to this the apostle manifestly alludes, in the 
quotation first used. Here, then, is a principle planted within, 
giving a clear indication of the divine will, in regard to many 
actions, and, therefore, addresses itself to man with all the 
force of express law. 

2. Cause and effect in human actions. — The Creator has 
constituted man a moral agent, and has annexed to his actions 
certain consequences, which if closely observed, will give a 
clear intimation of what is right and what is wrong, as con- 
nected with those actions ; as for instance, when we discover 
that idleness produces poverty and want ; drunkenness, misery 
and wretchedness; crime, remorse and anguish of spirit, we 
find attached to these things a sure indication of the divine dis- 
pleasure ; while on the other hand, if we are good and virtuous, 
we may soon learn from the opposite effects which usually fol- 
low, that G-od approves that course. 

3. The wisdom and goodness of God displayed in the works 
of nature. — The contemplative mind will find sources of hap- 
piness and enjoyment, in a great variety of scenes and circum- 
stances, by which it is surrounded. In the economy of nature 
there are thousands of beautiful illustrations of the divine be- 
nevolence toward man, and of God's concern for his happiness ; 
all of which are calculated to excite his adoration, and call 



APPENDIX. 239 

forth his gratitude. From this source man may derive many 
interesting views of the character of Grod, and of the relations 
which he sustains to Him. These suggestions must close our 
remarks upon the subject of natural religion. 

2. Revealed religion. — This comprehends all those duties, 
obligations, motives, and affections, which are brought to bear 
upon our minds, in the Holy Scriptures. It includes all those 
tempers of mind and regulations of conduct, which are em- 
bodied in the express commands and direct precepts of the 
Bible. It does not leave us to the uncertainty of conjecture, 
as the means of ascertaining our duty to Grod, and to society; 
but it affords such a positive exhibition of the divine will, as 
cannot be mistaken, or misunderstood. Put more especially 
it teaches — 

1. The attributes of Grod. — It reveals to us, all that it be- 
comes us to know concerning the great, mysterious, Almighty 
Jehovah. It presents Him to us in such a light, as to kindle 
our devotions, excite our deepest veneration, and animate the 
highest affections of our nature ; a God of truth, justice, mercy, 
goodness and love ; our Creator, Redeemer, Grovernor, Heaven- 
ly Father and Friend. In a word, He is represented as our 
all-sufficiency, as containing within himself an exhaustless re- 
source of all that is good and desirable, for time and eternity. 

2. The moral and religious condition of man. — It reveals to 
us our fallen condition ; the depravity of our nature ; our 
wretchedness, on account of sin ; the means of our restoration 
to holiness and happiness, through faith in a Saviour, who was 
crucified for us. It points out with infallible certainty, the 
means by which our happiness may be promoted, and the di- 
vine favor secured. It furnishes us with the highest motives 
for the practice of our various duties, and promises the richest 
rewards. It opens to our benighted understandings, the mar- 
vellous truths connected with a resurrection of the body from 
the dead, and an eternal state of happiness or woe, dependent 
upon our conduct in the present life. Such is briefly the sys- 
tem of religion revealed in the Bible, attesting the divinity 
of its origin by its native purity, grandeur, and glory — meeting 
all the wants and necessities of degenerate man, and drawing 
around it a magnificent halo of all that is sublime and holy, in 
doctrine and precept. 

The obligations of religion, address themselves to us as indi- 
viduals ; they are assumed voluntarily, if assumed at all, and 
voluntarily continued. The responsibilities of religion, refer 
us to Grod and the day of judgment. Religion must be left to 



240 ' APPENDIX. 

enforce its obligations, by its own intrinsic strength. With a 
profession of religion, the civil government has nothing to do. 
Religion cannot be promoted by legislation, the attempt there- 
fore, should never be made. All that the government should 
do, with respect to religion, as we now speak of it, is to ac- 
knowledge its existence and provide for universal toleration — 
this is best accomplished by recognizing all denominations and 
granting exclusive privileges to none. 

The religion of the Bible instills influences into society, 
which after all, are its best security. Remove these influ- 
ences, and we hazard nothing in saying that it is impossible to 
maintain any form of government, short of despotism. (There 
can be no doubt, but that to this cause is distinctly traceable 
the troubles of bleeding, revolutionary France ; for we must 
know, that although individuals may sin against Grod and go 
unpunished in this life, nations, companies, associations, class- 
es, never can : the judgment does not propose to deal with 
associated numbers, but with individuals.) On the other hand, 
cherish and promote these influences, and order and justice, 
the two great elements of civil society, are easily maintained 
and enforced. 

Religion teaches obedience to the laws, and respect for its 
officers — S't Paul says : "Let every soul be subject unto the 
higher powers. For there is no power but of Grod : the powers 
that be, are ordained of God. Whosoever therefore, resisteth 
the power, resisteth the ordinance of (rod ; and they that resist, 
shall receive to themselves damnation. For rulers are not a 
terror to good works, but to the evil. Wilt thou then, not be 
afraid of the power? Do that which is good, and thou shalt 
have praise of the same : for he is the minister of G-od to 
thee for good. But if thou do that which is evil, be afraid ; 
for he beareth not the sword in vain ; for he is the minister of 
Grod, a revenger to execute wrath upon him that doeth evil. 
Wherefore, ye must needs be subject, not only for wrath, but 
also for conscience' sake. For, for this cause, pay ye tribute 
also ; for they are Grod's ministers, attending continually, upon 
this very thing. Render therefore, to all their dues, tribute to 
whom tribute is due ; custom to whom custom ; fear to whom 
fear ; honor to whom honor." Therefore, we unhesitatingly say, 
'that the professor of the religion of the Bible, is faithless to his 
profession, who does not observe and do, the laws of the land, 
conscientiously. But religion requires more than this : the 
apostle farther teaches: " I exhort therefore, that first of all, 
supplications, prayers, intercessions and giving of thanks, be 



APPENDIX. 241 

made for all men ; for kings, and for all that are in authority, 
that we may lead a quiet and peaceable life, in all godliness 
and honesty : for this is good and acceptable in the sight of 
God our Saviour ; who will have all men to be saved, and to 
come unto the knowledge of the truth." "We see from these quo- 
tations, that obedience to the civil laws (and respect for its offi- 
cers,) forms an important feature in religion, as taught in the 
Bible. And we may here remark, that if these teachings were 
as conscientiously observed as they are required to be, much of 
the contumely which the enemies of religion attach to it, would 
be avoided ; for in many instances, professors of religion, from 
their disregard of these teachings, furnish weapons to those who 
fight against the cause of God, and excite mischief among 
themselves. 

A profession of religion should form neither a qualification 
nor disqualification, for office under the government, or for 
citizenship ; (for religion is a matter that enters into private 
character only ;) yet, the moral character of an individual, 
frequently determines his fitness for either. Morals enter into 
public character and form a marked feature of it ; therefore, 
the moral character of every citizen who seeks office, is a legiti- 
mate subject of inquiry and discussion ; and whatever his fit- 
ness in other respects may be, if he be deficient in this, he never 
should be trusted with power. History affords many instances 
of men of great intellectual abilities, who nevertheless, were of 
very depraved and vicious propensities: men of clear heads 
and sound judgment, but unfortunately of unclean hearts, and 
vicious tastes and practices : these things overshadow a char- 
acter, which otherwise, might have been held up to admiration, 
and pointed to as worthy of imitation. In this connection we 
may allude to one, lately lost by our country, who to unsur- 
passed ability for the duties of his high place, added all the 
excellences of unblemished moral character : of him, in this 
respect, it is no figure of speech to say, "sans peur et sans 
reproche." 

PROPHET AND PROPHECY. 
Prophet. 

" The Hebrew prophets present a succession of men, at once 
the most singular and the most venerable, that ever appeared, 
in so long a line of time, in the world. They had special com- 
munion with God ; they laid open the scenes of the future ; 
they were ministers of the promised Christ. They upheld 
16 



242 APPENDIX. 

religion and piety, in the worst times, and at the greatest risks ; 
and their disinterestedness was only equalled by their patriot- 
ism. The houses in which they lived were generally mean, 
and of their own building. 'And the sons of the prophets-said 
unto Elisha, Behold now, the place where we dwell with thee 
is too strait for us. Let us go, we pray thee, unto Jordan, 
and take thence, every man a beam, and let us make us a 
place there, where we may dwell. And he answered, Go ye. 
And one said, Be content, I pray thee, and go with thy ser- 
vants. And he answered, I will go.' 

" Their food was chiefly pottage of herbs, unless when the 
people sent them some better provision, as bread, parched corn, 
honey, dried fruits, and the like : 'And Jeroboam said to his 
wife, Arise, I pray thee, and disguise thyself, that thou be not 
known to be the wife of Jeroboam ; and get thee to Shiloh be- 
hold, there is Ahijah the prophet, which told me that I should 
be king over this people. And take with thee ten loaves, and 
cracknels, and a cruise of honey, and go to him.' 

" Their dress was plain and coarse, tied about with a leath- 
ern girdle : 'And he said unto them, What manner of man was 
he which came up to meet you, and told you these words? 
And they answered him, He was an hairy man, and girt with 
a girdle of leather about his loins. And he said, It is Elisha 
the Tishbite.' 

" Riches were no temptation to them ; therefore Elisha not 
only refused Naaman's presents, but punished his servant Gre- 
hazi very severely, for clandestinely obtaining a small share of 
them : 'And he returned to the man of Grod, he and all his 
company, and came and stood before him : and he said, Behold, 
now I know that there is no Grod in all the earth, but in Israel : 
now therefore, I pray thee, take a blessing of thy servant. But 
he said, As the Lord liveth, before whom I stand, I will receive 
none. And he urged him to take it ; but he refused.' ' But 
Grehazi, the servant of Elisha, the man of God, said, Behold 
my master hath spared Naaman, this Syrian, in not receiving 
at his hands that which he brought : but, as the Lord liveth, I 
will run after him, and take somewhat of him. So (xehazi 
followed after Naaman. And when Naaman saw him running 
after him, he lighted down from the chariot to meet him and 
said, Is all well ? And he said, All is well. My master has 
sent me, saying, Behold, even now there be come to me from 
Mount Ephraim, two young men of the sons of the prophets : 
give them, I pray thee, a talent of silver, and two changes of 
garments. And Naaman said, Be content, take two talents. 



APPENDIX. 243 

And he urged him, and bound two talents of silver in two bags 
with two changes of garments, and laid them upon two of his 
servants ; and they bore them before him. And when he came 
to the tower, he took them from their hand, and bestowed them 
in the house : and let the men go, and they departed. But he 
went in and stood before his master. And Elisha said unto 
him, Whence earnest thou, Grehazi ? And he said, Thy servant 
went no whither. And he said unto him, Went not mine heart 
with thee, when the man turned again from his chariot to 
meet thee ? Is it a time to receive money, and to receive gar- 
ments, and oliveyards and vineyards, and sheep, and oxen, and 
men-servants, and maid-servants ? The leprosy therefore, of 
Naaman shall cleave unto thee, and unto thy seed, forever. 
And he went out from his presence, a leper as white as snow.' 
" To succeeding ages the prophets have left a character con- 
secrated by holiness, and ' visions of the Holy One,' which still 
unveil to the Church His most glorious attributes, and His 
deepest designs. * Prophecy,' says the apostle Peter, 'came 
not of old time, by the will of man : but holy men of God 
spake as they were moved by the Holy Grhost.' They flou- 
rished in a continued succession, during a period of more than 
a thousand years, reckoning from Moses to Malachi, all co- 
operating in the same designs ; uniting in one spirit to deliver 
the same doctrines, and to predict the same blessings to man- 
kind. Their claims to a divine commission, were demonstrated 
by the intrinsic excellency of their doctrine; by the disinter- 
ested zeal and undaunted courage, with which they prosecuted 
their ministry, and persevered in their great design, and by the 
unimpeachable integrity of their conduct. But even those 
credentials of a divine mission were still farther confirmed by 
the exercise of miraculous powers, and by the completion of 
many less important predictions which they uttered. When 
not immediately employed in the discharge of their sacred 
office, they lived sequestered from the world, in religious com- 
munities, or wandered ' in deserts, in mountains, and in caves 
of the earth ;' distinguished by their apparel and by the general 
simplicity of their style of life. They were the established oracles 
of their country, and consulted upon all occasions when it was 
necessary to ascertain the divine will, on any civil or religious 
question. These illustrious personages were likewise, as well 
the types as the harbingers of that great Prophet whom they 
foretold ; and in the general outline of their character, as well 
as in particular events of their lives, they prefigured to their 
countrymen the future Teacher of mankind. Like Him also, 



244 APPENDIX. 

they labored by every exertion to instruct and reclaim ; re- 
proving and threatening the unfaithful, however exalted in 
rank, or encircled by power, with such fearless confidence and 
sincerity, as often excited respect. The most intemperate 
princes, were sometimes compelled unwillingly, to hear and to 
obey their directions ; though often so incensed by their rebuke, 
as to resent it by the severest persecutions. Then it was that 
the prophets exhibited the integrity of their characters, by 
zealously encountering oppression, hatred, and death, in the 
cause of religion. Then it was that they firmly supported 
' trial of cruel mockings and scourgings, yea, moreover, of bonds 
and imprisonment. They were stoned, they were sawn asun- 
der, were tempted, were slain with the sword ; they wandered 
about, destitute, afflicted, tormented ;' evil-entreated for those 
virtues of which the memorial should flourish to posterity, and 
martyred for righteousness, which, whenever resentment should 
subside, it would be deemed honorable to reverence." 



Prophecy. 

Prophecy is defined to be the prediction of future' events : 
it is especially understood of those predictions which are con- 
tained in the Holy Scriptures ; all of which claim divine in- 
spiration, and by their wonderful fulfilment, are proved to have 
proceeded from Grod, who only with certainty, can know the 
future. Prophecy is one great branch of the external evidence 
of the truth of Scripture. 

"The Scripture prophecies constitute a series of divine pre- 
dictions, relating principally, to one grand object of universal 
importance, the work of man's redemption, and carried on in 
regular progression, through the patriarchal, Hebrew and 
Christian dispensations, with a harmony and uniformity of de- 
sign, clearly indicating one and the same divine author. They 
speak of the agents to be employed in it, and especially of the 
Great Agent, the Redeemer himself ; and of those mighty and 
awful proceedings of providence, as to the nations of the earth, 
by which judgment and mercy are exercised, with reference 
both to the ordinary principles of moral government, and espe- 
cially to this restoring economy ; to its struggles ; its oppo- 
sitions, and its triumphs. They all meet in Christ, as in their 
proper centre, and in Him only ; however many of the sin- 
gle lines, when considered apart, maybe imagined to have 
another direction, and though they may pass through interme- 
diate events. If we look, says Bishop Hurd, into the prophetic 



APPENDIX. 245 

writings, we find that prophecy is of a prodigious extent. That 
it commenced from the fall of man, and reaches to the con- 
summation of all things ; that for many ages it was delivered 
da'rkly, to a few persons, and with large intervals from the 
date of one prophecy to that of another, but at length, became 
more clear, more frequent, and was uniformly carried on, in 
the line of one people, separated from the rest of the world — 
among other reasons assigned for this, principally to be the 
repository of the Divine Oracles ; that with some intermission, 
the spirit of prophecy subsisted among that people, to the 
coming of Christ ; that He himself and His apostles, exercised 
this power in the most conspicuous manner, and left behind 
them many predictions, recorded in the books of the New Testa- 
ment, which profess to respect very distant events, and even 
run out to the end of time ; or in S't John's expression, to that 
period ' when the mystery of (rod shall be perfected.' Far- 
ther, beside the extent of this prophetic scheme, the dignity of 
the Person whom it concerns, deserves our consideration. He 
is described in terms which excite the most august and mag- 
nificent ideas. He is spoken of indeed, sometimes as being 
' the seed of the woman,' and as ' the Son of Man ;' yet so as 
being, at the same time, of more than mortal extraction. He 
is even represented to us, as being superior to men and angels ; 
as far above all principality and power ; above all that is ac- 
counted great, whether in heaven or in earth ; as the "Word and 
Wisdom of Grod ; as the eternal Son of the Father ; as the 
Heir of all things, by whom He made the worlds ; as the 
brightness of His glory, and the express image of His person. 
"We have no words to denote greater ideas than these ; the mind 
of man cannot elevate itself to nobler conceptions. Of such 
transcendent worth and excellence, is that Jesus said to be, to 
whom all the prophets bear witness ! 

" Lastly, the declared purpose for which the Messiah, pre- 
figured by so long a train of prophecy, came into the world, 
corresponds to all the rest of the representation. It was not to 
deliver an oppressed nation from civil tyranny, or to erect a 
great civil empire, that is, to achieve one of those acts which 
history accounts most heroic. No : it was not a mighty state, 
a victor people, 

Non res Romance perituraque regna, 
[Not the empire of Rome and kingdoms about to perish,] 

that was worthy to enter into the contemplation of this divine 



246 APPENDIX. 

person. It was another, and far sublimer purpose, which He 
came to accomplish ; a purpose in comparison of which, all 
our policies are poor and little, and all the performances of 
man as nothing. It was to deliver a world from ruin ; to abo- 
lish sin and death ; to purify and immortalize human nature ; 
and thus, in the most exalted sense of the words, to be the 
Savior of men, and the blessing of all nations. There is no 
exaggeration in this account : a spirit of prophecy pervading 
all time, characterizing one Person, of the highest dignity, and 
proclaiming the accomplishment of one purpose, the most be- 
nificent, the most divine, the imagination itself can project. 
Such is the scriptural delineation of that economy which we 
call prophetic. The advantage of this species of evidence, 
belongs exclusively to the Bible." 



FINAL APOSTASY. 

One of the great practical questions claiming the attention 
and demanding the investigation of every Bible student, is, 
whether or not, those who have once been renewed by divine 
grace, may so fall from that state, as to lose the favor of God, 
and perish everlastingly? The affirmative of this very grave 
and interesting question, is maintained and defended by all the 
advocates of the Wesleyan system of Theology ; and is, we 
respectfully submit, capable of the clearest demonstration from 
the word of Grod. 

It is proper, first to adjust and define the condition of the 
question, so that there may be no misunderstanding, in refer- 
ence to the true issue before us. In order to this, it may be 
observed, that the decision of the question does not turn upon 
the possibility of a temporary apostasy — that it is the liability 
of the converted soul, to fall into sin ; but upon the possibility 
of a believer's so falling into sin, as finally to perish. That 
believers may, and do backslide from the path of obedience ; 
commit sin, and forfeit their religious enjoyments, has never 
been denied, even by those who will not allow final apostasy. 
But then, it is contended by them, that genuine Christians 
cannot remain in this condition, but that Grod will infallibly 
restore them to His favor, before death. The point of discus- 
sion then, is simply this, Can they who have been converted to 
God, be finally lost ? We maintain that they can. And why 
not? Waiving for the present, the abundant proof which 
Scripture furnishes in support of this truth, we ask, Where is 



APPENDIX. 247 

the reasonableness in supposing that when once regenerated, 
salvation is infallibly secured ? 

The incorrectness of the hypothesis of " unconditional per- 
severance of the saints," may be shown thus — 

1. It virtually destroys the Christian's probation — For if his 
salvation is inevitably secured, in the moment of conversion, 
then every thing like probation or trial, is at an end : and those 
innumerable Scripture exhortations to Christian effort and 
watchfulness, are unmeaning and useless. On the contrary, 
however, it is abundantly apparent, that the child of Grod is 
still in a world of sin — still suffers from the influence of an 
evil heart, and the temptations of the devil — still yields to 
temptation ; falls into sin and backsliding, and often remains 
in this state for years : now, if he continues a sinner for a 
length of time, why may he not die a sinner ? 

This hypothesis also places the converted man in a higher 
position than Adam occupied in paradise, or than many of the 
angels sustained in heaven ; for they fell, and lost the favor 
of Grod : and in the case of the angels, at least, the apostasy 
was final. 

2. It makes conversion destroy the moral agency of man. — 
That he is a moral agent up to the time of his adoption, is evi- 
dent from the fact, that Grod makes him accountable for his 
actions — threatening him with punishment on the one hand, 
and placing before him the highest rewards on the other — all of 
which would, at least, appear incomprehensible, if man had no 
power to act for himself. It follows then, that if we are moral 
agents up to the time of regeneration, that regeneration either 
destroys that moral freedom, or it does not : if it does destroy 
it, then it must be true that conversion renders believers inca- 
pable of sinning ; else, it secures their salvation, whether they 
sin or not. That both of these positions are incorrect, must 
be manifest to every one. But if conversion does not destroy 
moral freedom, then it follows that salvation is still conditional, 
and that we stand or fall according to our conduct. 

3. This hypothesis, we conceive, is based upon an incorrect 
view of the divine character. — It assumes that Grod, in order 
to be unchangeable, must infallibly save all to whom His grace 
has been imparted : whereas, His immutability demands that 
He should always hate sin, and love holiness, without respect 
to persons or conditions. We cannot find two conflicting ele- 
ments in the divine character, which there should be, to hate 
sin in one individual and love it in another, under similar 
circumstances. The grace of God is like the sun, shining on 



248 APPENDIX. 

unchangeably, and shedding light and heat upon every object 
placed within his influence, but never quitting his place in the 
heavens to enlighten those who withdraw themselves from his 
beams. 

We shall now pass to the word of G-od. The following is a 
brief summary of the Scriptures upon which we rely for de- 
monstration : — 

1. Those texts which teach that salvation is conditional after 
conversion. — " Wherefore, the rather brethren, give diligence 
to make your calling and election sure : for if ye do these 
things, ye shall never fall." "Beware, lest ye being led away 
by the error of the wicked, fall from your own steadfastness.^ 
" Let us labor therefore, to enter into that rest, lest any man 
fall after the same example of unbelief." " 'Now., the just 
shall live by faith : but if any man draw back, my soul shall 
have no pleasure in him." 

2. Those texts which contain warnings and exhortations 
against apostasy. — " Let us therefore fear, lest a promise being 
left us of entering into His rest, any of you should seem to 
come short of it." " Wherefore, let him that thinketh he 
standeth, take heed, lest he fall" " The Lord is with you 
while ye be with him : and if ye seek him, He will be found 
of you : but if ye forsake him, He will forsake you." "And 
thou Solomon, my son, know thou the Grod of thy father, and 
ser ve him with a perfect heart, and with a willing mind : for 
the Lord searcheth all hearts, and understandeth all the ima- 
ginations of the thoughts : if thou seek him, He will be found 
of thee ; but if thou forsake him, He will cast thee off 
forever." 

3. Those passages which teach that Christians may actually 
and finally apostatize. — " Holding faith and a good conscience ; 
which some having put away, concerning faith have made 
shipwreck." " For if after they have escaped the pollutions 
of the world, through the knowledge of the Lord and Savior 
Jesus Christ, they are again entangled therein and overcome, 
the latter end is worse with them than the beginning. For it 
had been better for them not to have known the way of right- 
eousness, than after they have known it, to turn from the holy 
commandment delivered unto them. But it is happened unto 
them according to the true proverb, The dog is turned to his 
own vomit again ; and, The sow that vms washed, to her 
wallowing in the mire." 

The whole doctrine is summed up in the following Scriptures. 



APPENDIX. 249 

— u The soul that sinneth, it shall die. The son shall not 
bear the iniquity of the father, neither shall the father bear 
the iniquity of the son ; the righteousness of the righteous 
shall be upon him, and the wickedness of the wicked shall be 
upon him. But if the wicked will turn from all his sins that he 
hath committed, and keep all my statutes, and do that which 
is lawful and right, he shall surely live, he shall not die. All 
his transgressions that he hath committed, they shall not be 
mentioned unto him : in his righteousness that he hath done, 
he shall live. Have I any pleasure at all that the wicked 
should die ? saith the Lord Grod ; and not that he should return 
from his ways and live ? 

"But when the righteous turneth away from his righteous- 
ness, and committeth iniquity, and doth according to all the 
abominations that the wicked man doth, shall he live ? All 
his righteousness that he hath done, shall not be mentioned : 
in his trespass that he hath trespassed, and in his sin that he 
hath sinned, in them shall he die. 

"When a righteous man turneth away from his righteous- 
ness, and committeth iniquity, and diet h in them; for his ini- 
quity that he hath done r shall he die." 

Our Lord says : ** I am the true vine, and my Father is the 
husbandman. Every branch in me that beareth not fruit, He 
taketh away ; and every branch that beareth fruit, He purgeth 
it, that it may bring forth more fruit. Now ye are clean 
through the word which I have spoken unto you. Abide in me, 
and I in you. As the branch cannot bear fruit of itself, except 
it abide in the vine ; no more can ye, except ye abide in me. 
I am the vine, ye are the branches : he that abideth in me, 
and I in him, the same bringeth forth much fruit: for without 
me ye can do nothing. If a man abide not in me, he is cast 
forth as a branch, and is withered; and men gather them, and 
cast them into the fire, and they are burned." 

It will be perceived, we respectfully submit, that the texts 
of Scripture usually relied upon to support li the final persever- 
ance of the saints," when taken in their proper connection, go 
to show that the believer in Jesus may or can (not that he must, 
shall or will) persevere : that is, that God will furnish the 
grace necessary to enable him to continue in the faith, if he 
will seek for that grace. This view of the subject preserves 
the harmony and consistency of the Bible plan of salvation. 



250 APPENDIX. 



PERSECUTION. 



Watson defines persecution thus : " Persecution is any pain 
or affliction, which a person designedly inflicts upon another ; 
in a more restrained sense, the sufferings of Christians on ac- 
count of their religion." 

"Persecution is threefold — 1. Mental, when the spirit of a 
man rises up and malignantly opposes another. 2. Verbal, 
when men give hard words and deal in uncharitable censures. 
3. Actual or open, by the hand ; such as the dragging of inno- 
cent persons before the tribunal of justice — Matt. x. 18." 
Persecution in any, and every form, is sin against God. 

Among the numerous causes which have conspired to check 
the progress of vital Christianity in the world, a persecuting 
spirit is certainly, the most conspicuous. The history of the 
Church is but a detail of the alternate and successive persecu- 
tions, which one sect of professing Christians have brought 
upon another. In looking upon these records of human crime 
and religious folly, the intelligent Christian fails to discover 
any of the vestiges of that humane and benevolent religion, 
taught in the Bible. That men should differ in their religious 
views, is not greatly, to be wondered at, but that they should 
persecute and destroy each other, in consequence of that differ- 
ence, is as marvellous as it is absurd. But the most remark- 
able fact connected with the subject, is, that the spirit of 
persecution has been mainly directed against the religion of 
Christ. One would suppose that a system so fraught with 
truth, and purity, and benevolence, would at once, command 
the respect and admiration of the world ; but such is far from 
being the case: for as soon as Christianity dawned upon the 
world, the spirit of persecution showed itself, and the religion 
of Jesus, which was designed to bless and gladden the hearts 
of men, was made the unwilling instrument of spreading des- 
olation and terror, among all the nations of the earth. 

A disposition to persecute, always originates in a spirit of 
bigotry and intolerance. — Men are naturally, very much 
attached to their opinions, and especially so, to their religious 
sentiments ; and just in proportion as they succeed in persuad- 
. ing themselves that they are infallibly right, they arrive at the 
conclusion, that every body else, is infallibly wrong : and when 
they have reached this point, the transition to open persecution 
and violence, is so easy, that nothing but the opportunity is 
wanting, to set it in motion. 



APPENDIX. 251 

A disposition to persecute is utterly opposed to the spirit 
of the Gospel. — That wicked men should despise and persecute 
the religion of Jesus, is not a matter of astonishment, because 
it arrays itself in opposition to all their crimes and vices ; 
but that men professing Christianity — believing in the same 
Grospel — trusting in the same atonement for salvation — ani- 
mated by the same hopes of eternal life, should emulate the 
example of the unregenerate, by turning the weapons of their 
warfare against their fellow Christians, is a problem of very 
difficult solution. Who can reconcile the animosities, the bitter- 
ness and rancor, so often manifested by one sect of Christians 
against another, with the universal charity of a Grospel, pro- 
claiming " peace on earth, and good will to men ?" 

Persecution almost invariably defeats itself. — It matters not 
whether men be right or wrong, in their opinions, to persecute 
them is the surest way of promoting their success. A perse- 
cuted sect is like the fabled phoenix, which was said to arise, 
invigorated and renewed, from the fires by which it was 
consumed. 

Persecution is not to be resisted by Christians. — When Christ 
was reviled, He "reviled not again" — when He was perse- 
cuted, He "threatened not:" thus leaving us an example of 
patient suffering and forbearance, under persecution, which it 
behooves every Christian to follow. We are not authorized, to 
expect that in this world of wickedness and infidelity, even 
good men are to be wholly exempt from persecution, for the 
divine declaration is, " they that live godly in Christ Jesus, 
shall suffer persecution ;" their characters will be assailed, 
their motives questioned, their conduct misconstrued, and 
" their names cast out as evil ; " but in the midst of all this 
we should remember (and take courage,.) that the Savior 
declares, "Blessed are ye, when men shall revile you, and 
persecute you, and shall say all manner of evil against you 
falsely, for my sake. Rejoice, and be exceeding glad : for 
great is your reward in heaven : for so persecuted they the 
prophets which were before you." 

A man can possess no higher right than that of worship- 
ing Grod according to the promptings of his own conscience ; 
for " to the Lord, he stands or falls :'' any effort, or consequence, 
therefore; any teachings, which in their tendency, mislead 
the conscience, are detrimental to this right : the rule as laid 
down by S't Paul is, "Let every man be fully persuaded in 
his own mind." Grod requires of every man, his best efforts 
to serve Him, how else can this be done, but by permitting 



252 APPENDIX. 

the worshiper to do it, as his conscience dictates? We condemn 
therefore, every thing, that either directly or indirectly, 
abridges the free exercise of conscience. 

It is easy to see, that governments which are so formed as 
to make religion an element of their civil organization, are in 
direct violation of the free exercise of conscience. In govern- 
ments of this description, the reigning prince is the head of 
the Church, however vicious his private life may be ! Those 
who form his cabinet and court, for the purpose of securing 
his favor, usually embrace his religion, and act out its forms, 
when in conscience, they may have no belief in it : thus, the 
Church is dishonored and the vitality of religion, lost altoge- 
ther. Beside, such governments regard all dissenters from 
the established Church, as schismatics or heretics, and treat 
them accordingly : hence a powerful influence, direct in its 
consequences, is created ; which operates perniciously against 
the rights of conscience. 

To Rev. Roger Williams, (to the Waldenses before him) 
belongs the honor of being the first, in modern times, who 
placed the liberty of conscience on its true basis. M'r Williams 
arrived at Boston from England, February 5, 1630. "He 
was then," says Bancroft, " but little more thirty years of 
age ; but his mind had already matured a doctrine which 
secures him an immortality of fame, as its application has 
given religious peace to the American world. He was a 
Puritan, and a fugitive from English persecution ; but his 
wrongs had not clouded his accurate understanding ; in the 
capacious recesses of his mind, he had revolved the nature of 
intolerance, and he, and he alone, had arrived at the great 
principle which is its sole effectual remedy. He announced 
his discovery under the simple proposition of THE SANCTITY 
OF CONSCIENCE. The civil magistrate should restrain 
crime, but never control opinion ; should punish guilt, but 
never violate the freedom of the soul. The doctrine contained 
within itself an entire reformation of theological jurisprudence ; 
it would blot from the statute-book the crime of non-conform- 
ity ; would quench the fires that persecution had so long kept 
burning ; would repeal every law compelling attendance on 
public worship ; would abolish tithes and all forced contribu- 
tions to the maintenance of religion ; would give an equal 
protection to every form of religious faith ; and never suffer 
the authority of the civil government to be enlisted against 
the mosque of the Mussulman, or the altar of the fire-worship- 
per ; against the Jewish synagogue, or the Roman cathedral." 



APPENDIX. 253 

The maintenance of this doctrine, so essential to the correct 
worship of Grod, drove M'r Williams from England to America, 
and from the commonwealth of Massachusetts, to seek a 
shelter among the aborigines of the forest ; but providence, 
as if it designed to* make his name immortal in more ways 
than one, made the persecution of M'r Williams the very 
means of adding another Colony to the crown — another State- 
to the Union. 



FINIS. 



Erratum. — The sentence beginning at end of last line on page 176, should 
read, " He that is born in thy house, and he that is bought with thy money." 






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